
Class 

Book 

GopyiightU . 



COPYRIGHT DEPOSIT. 




PRA NCTS MARION PARKER. 



Religious Essays 



BY 



FRANCIS MARION PARKER 



Including a Scientific Exposition 
of the Mosaic Story of Crea- 
tion and the Fall of Man. 



PENTECOSTAL PUBLISHING COMPANY. 
Louisville, Ky. 






BR** 

.Pa 



Copyrighted 1911 

By 
F. M. PARKER. 



7 



©CI.A282959 



CHAFTHR I. 

The Mosaic Cosmogony. Part I. Page. 

Analysis of Genesis I ..'.. 7 

Notes and Comments 18 

Diagram of the Creation 23 

CHAPTER II. 
The Mosaic Cosmogony. Part II. 

•Creation of Adam 24 

River of Paradise 28 

The Garden of Eden — 

CHAPTER III. 
Exegesis 

Temptation and Fall 40 

^Sons of God and Sons of Men — 

CHAPTER IV. 
The Apostolic Ministry. 

Functions of Church Offices; Significance of 

Terms Employed , 47 

Spiritual Gifts 49 

Clerical Orders -.. . 62 

How the Pastor Rules 65 

CHAPTER V. 

Indivisibility of the Church Unit 76 



CHAPTER VI. 

Unity of the Churdh.es 



CHAPTER VII. 
The Higher Social Life 121 

CHAPTER VIII. 
Social Amusements. 

The Dance 134- 

•Banqueting 141 

'Games 143 

CHAPTER TX. 
Marriage 147 



PREFACE. 



In this volume there is made an attempt to respond 
to the demands of doubt and unbelief in offering a solu- 
tion to the difficulties contained in the first three chap- 
ters of Genesis. The admitted failure of the thought of 
every age to explain this work has encouraged certain 
modern critics to relegate all this lore to the uncertainty 
of mythology. This is one of those glaring generalitnies 
This doctrine with its unfortunate consequences is no 
vain imagination, but has evidently gone abroad among 
many of the ministry. An effort has been made to re- 
store these problems to a legitimate position in faith 
and thought. 

The problems of Genesis have heretofore almost com- 
pletely rejected all solicitations for solution. The solu- 
tion of the problem of the River of Paradise, with the 
location of the garden, will doubtless assume a unique 
position in this work. The problem, according to com- 
mon acceptation, is thirty-five centuries old and has re- 
mained a mystery baffling all attempts at solution. The 
mystic character of Eden has seemed greatly to stimu- 
late poetic imagination. This mysterious character does 
not apply so much to the principles of the apostolic 
church, yet much of this subject is exceedingly evasive. 
These principles have been thought worthy of more at- 
tention than any other. 

Social conditions resulting in levity, vice and religious 



indifference receive earnest attention in which it is in- 
tended to affect radically the attitude of the church to- 
ward these relations. 

It is hoped that the reader will not become discourag- 
ed if he meets with difficulties in the comments on 
Genesis 1. The discussion will become less abstruse as 
the reader advances. 

If this work receives a reasonable approbation from 
the church, the writer will feel greatlv rewarded. 

FRANCIS M. FABKETt. 



PART I. 

CHAPTER I. 

THE MJOBAHO COSMIOQONY. 

There are people who say that there is no need of 
spending time in trying to find out ihow things came to 
exist, or to try to learn how things were created. In 
general, however, the contrary is true. A desire to ex- 
plain the creation of the world and what it contains is a 
part of the history of all cultivated peoples. 

A desire, then, to know the creation is a concomitant 
of an intelligent people. Since the first chapter of the Bi- 
ble is an acounit of the creation, the desire for this 
kind of light is supposed to belong to devout people and 
nations under gospel influence make the greatest pro- 
gress in this kind of work. Therefore, the study of 
creation is not only a part of our intelligence but a part 
of our religion as well. Certainly, its comparative value 
to one's spirituality is small, yet it forms a part of it. 

Examinations of this subject have apparently pro- 
ceeded along two distinct lines, which may be distin- 
guished as scientific and documentary. 

Scientific research depends chiefly on Astronomy and 
Geology and the documentary investigations depend up- 
on the cosmogonies of various nations. 

The conclusions of science are of comparatively recent 
date, while the cosmogonies originated in the most re- 
mote antiquity. Then how could it be expected that a 

7 



8 RELIGIOUS HSSA/YiS. 

cosmogony so ancient should harmonize with modern 
science, unless upon conditions yet to be mentioned? 
Since it is conceded that man was last created, how 
could he give a credible account of what happened before 
he was created ? If a cosmogony has any value, it must 
originate with some one who was present in the crea- 
tive acts. This explains how the Bible accounts came 
to be written. 'God is the only one who, we know, was 
present and he gave it to man. The record in the first 
chapter of the Bible is itself proof of this, as will be 
shown further on. 

Then there are two things necessary to make a cos- 
mogony available. 1st, It must be what the orthodox 
call inspired. It must be an inspired document. 2nd, 
It must be understood and properly interpreted. 

The first condition is filled by the Bible account of 
creation. In the second condition it appears that this 
account has not been fully interpreted and the object of 
this work is to try to explain, in the main, its signifi- 
cance. 

The cosmogonist calls attention to the similarity be- 
tween the Babylonian and Hebrew cosmogonies, but it 
seems that this similarity should not appear strange 
when it is remembered that the Jews were in captivity 
in Babylon seventy years. The sudden rise of Daniel to 
prominence in the royal courts of the Chaldeans would 
impress the religious literature of Babylon. There are 
also evidences of intimate relations long prior to this 
event. 

The Mosaic cosmogony is the Biblical account of crea- 
tion contained in the first chapter of Genesis. Evident- 



THE M10SAIC COSMOGONY 9 

ly the principal object of this account is to describe the 
creation of man. Bevektion agrees with science in that 
the creation of man practically closes the work of crea- 
tion. In fact, the general agreement between science 
and revelation is surprising. It certainly seems unac- 
countable that a writer so ancient and yet unfamiliar 
with modern science should describe the earth as former- 
ly covered with water and that subsequently dry land 
appeared, while on the other hand geology teaches the 
same to be true. Ancient writers were doubtless ac- 
quainted with the Mosaic account of creation and adopt- 
ed the thought. And still more strange it appears, when 
it is considered that the Hebrew writers were not scien- 
tific, neither were they chronological in their historical 
accounts. 

Therefore it is concluded that the Biblical account of 
creation does not permit of chronological interpretation 
according to the canonical readings, or that it was in- 
tended to describe any geological eras. Yet the de- 
scription is faithful to the truth as taught by science. 

The Chapter contains three divisions. (1.) From the 
beginning to the close of the chaotic period, v. 1-2 ; (2.) 
From the beginning to the close of the creation of the 
vegetable kingdom, v. 3-13. This period begins with the 
creation of light which was at the beginning; and (3.) 
From creation of sun, etc., to close of the creation of the 
animal kingdom, v. 14-28. The third division begins 
later than the other divisions. See diagram at end of 
chapter. 

The first twenty-eight verses describe the creation of 
the universe, closing with the creation of man. The first 



10 KiELlGTOUjS ESSAYS. 

thirteen verses describe the preparation of the earth for 
organic life and the creation of the vegetable kingdom. 
There is a prelude of five verses, describing the creation 
of light. In the next fifteen verses the author goes back 
to the creation of lights (not light) and describes the 
creation of the animal kingdom, having, as before, a 
prelude of five verses describing the creation of lights. 
It is apparent that the author refers to the creation of 
lights as a marker to show that he returns to a time 
in creation prior to the creation of organic life; for the 
vegetable kingdom had already been created and brought 
down to its present state of perfection, "The herb yield- 
ing seed and the fruit tree yielding fruit" (v. 11), a 
thing unthinkable without the heat and light of the 
sun. This paragraph contains the key to the interpre- 
tation. Hence it is seen that the scientific order is fol- 
lowed in narrating the creation of the vegetable king- 
dom first and ascending from a lower to a higher order 
of life. 

It will be observed also that the first thirteen verses 
are divided into three days and the next fifteen verses 
are divided into three days. There are three days de- 
voted to the time of the creation of the vegetable king- 
dom and three days devoted to the time of the comple- 
tion of the creation of the animal kingdom. See dia- 
gram at end of chapter. 

Thus the first thirteen verses and the next fifteen 
verses form a synchronism, or two synchronous parallels. 
'The first parallel has the first three days and the second! 
parallel has the next three days. The first day in each, 
parallel describes the creation of light. The second day 



THE MOSAIC COSMOGONY 11 

in the first parallel described the division of the firma- 
ment and the earth was still covered with water. The 
second day in the second parallel the waters were com- 
manded to "Bring forth abundantly the moving creat- 
ures." It should be observed here that the waters (not 
the land) were to bring forth life, for dry land had 
not yet appeared. This was on the fifth canonical day. 
In the third day of the first parallel, dry land appeared 
and in the third day of the second parallel the earth 
(and not the waters) was commanded to "bring forth 
the living creatures." 

Reviewing now it is seen that the first day in each 
parallel, the first and fourth canonical days was occu- 
pied in the creation of light and lights. The second day 
in each parallel, the second and fifth canonical days, was 
occupied in the creation in water, there being no dry 
land. The third day in each parallel, the third and 
sixth canonical days, wa6 devoted to the creation on dry 
land but not in water. Here the creation of vegetable 
and animal life proceeded together on land. 

There are three great periods: 1st, The creation of 
light and lights; 2nd, Creation in water and 3rd, Crea- 
tion on land. The author also makes known the plan of 
the creation of celestial orbs as the source of light and 
by the opacity of the earth made day and night possible. 
If light had been a universal force there could have 
been no night. 

In the first parallel, that part of creation which is not 
sentient, the vegetable kingdom, is described and that 
part of creation which is not sentient is only affected 
by light in development and growth, but the creation 



12 RELIGIOUS AiSlSAYS. 

of sentient life described in the second parallel consists 
of organisms capable of ocular apprehension and there- 
fore orbs are described as the source of light. 

It is shown by the nebular hypothesis that light ex- 
isted before the sun and moon. Revelation seems to 
support this hypothesis for light is mentioned first and 
separately; or in other words, the creation of the sun 
and moon as the sources of light to the earth, succeeded 
the creation of light. And also on the second day of 
the first parallel the creation of the firmament was suc- 
ceeded by the creation of life in the seas. This was on 
the second day of the second parallel (5th day). On the 
third day of the first parallel, land appeared which was 
succeeded, on the third day of the second parallel (6th 
day), by the creation of animal life on the land. 

It is seen, then, that the first day in the first parallel 
was succeeded by the first day in the second parallel and 
the second day in the first parallel was succeeded by the 
second day in the second parallel and the third day in 
the first parallel was succeeded by the third day in 
the second parallel. Therefore, the acts of creation de- 
scribed in the first parallel (days 1, 2, and 3) are ante- 
cedent to the corresponding acts of creation in the sec- 
ond parallel (days 4, 5 and 6). The acts of creation in 
the second parallel are concatenated sequents of the 
acts of creation in the first parallel. The antecedents 
are independent acts. The sequents are dependent on 
the antecedents. 

The chronological reading, then, would be as follows : 
Read the first day and then the fourth day; read the 
second and then the fifth day; read the third day and 



THE MOSAIC COSMOGONY 13 

then the sixth day. According to this arrangement 
fowls were created before dry land appeared. This 
is according to geology, for the continents could not 
be called dry land until the cenozoic time. But fowls 
are known to have existed long before this time. The 
first land evidently appeared as marshes and remained 
so for a great length of time, which was inhabited by 
reptiles and birds. It is seen at the present time that 
birds are very numerous about marshes. 

Since the antecedent and sequent days were to an in- 
definite extent co-ordinate in time, the work of one day 
proceeded more or less with its corresponding antecedent 
or sequent day. It is not inconsistent, then, to assume 
that the work of the fifth day extended into the work 
of the third day. The creation of the fowls was the 
last work of the fifth day and', it may be assumed, pro- 
ceeded after some or all the dry land had appeared. 

According to geology, vertebrates were created in the 
following order of time : 1st, Fishes ; 2nd, Eeptiles ; 3rd, 
Birds ; 4th, Mammals. The reptiles found prior to birds 
were amphibious and may be classed with the creation 
in water. Then there is the same order found in the 
Bible account as given by geologists. The scientific ac- 
curacy of the Mosaic account in placing birds before the 
creation of mammals is remarkable. 

(Let it be noticed that the creation recorded in Gene- 
sis is only an account of the creation of the perceptible 
universe, without reference to other modes of creation 
or other establishm.ents. We must conceive of God as! 
infinite and omniscient and can only with propriety as- 
scribe to Him more modes of creation and more crea- 



14 RiEIil'GIiOUlS ESSAYS. 

tions than one and by their limitations and correspond- 
ence to the physical universe only, human beings are 
unable to perceive or conceive of any such things. The 
Bible is beneficient in that it contains glimpses of these 
unexplored domains. Paul was caught up into Paradise 
and heard unspeakable words 1 which it was impossible 
for man to utter. 2 Cor. 12-4. 

Here it is seen that in this paradise which is an im- 
possible cognition in one's present state, the modes of 
com/munieation are also imrpossible for our comprehen- 
sion. So that if one should rise from the dead, he can 
communicate nothing of his experience. Therefore, it is 
a narrow philosophy which determines that the physical 
universe is the only abode of intelligences. Then, how 
perfect and reasonable the doctrine that "We have a 
building of <God, an house not made with hands, eternal 
in the heavens." 2 Cor. 5 :1. 

TRANSPOSITION. 

Genesis I. 

FIRST DAT. 

1. In the beginning God created the heaven and the 
earth. 

2. And the earth was without form, and void; and 
darkness was upon the face of the deep. And the Spirit 
of God moved upon the face of the waters. 

3. And God said, Let there be light; and there was 
light. 

4. And God saw the light, that it was good; and God 
divided the light from the darkness. 

5. And God called the light Day and the darkness he 



THE MOSAIC COSMOGONY 15 

called Night. And the evening and the morning were 
the first da}\ 

FOURTH DAY. 

14. And 'God said, Let there be lights in the firma- 
ment of the heaven to divide the day from the night; 
and let them be for signs and for seasons, and for days 
and years. 

15. And let them be for lights in the firmament of 
the heaven to give light upon the earth; and it was so. 

16. And 'God made two great lights; the greater light 
to rule the day, and the lesser Hgiht to rule the night : 
he made the stars also. And God set them in the firma- 
ment of the heaven to give light upon the earth. 

18. And to rule over the day and over the night, and 
to divide the light from the darkness; and God saw that 
it was good. 

19. And the evening and the morning were the 
fourth day. 

SECOND DAY. 

6. And God said, Let there he a firmament in the 
midst of the waters, and let it divide the waters from 
the waters. 

7. And God made the firmament and divided the 
waters which were under the firmament from the waters 
which were above the firmament ; and it was so. 

8. And Cod called the firmament Heaven, and the 
evening and the morning were the second day. 

FIFTH DAY. 

20. And God said, Let the waters 'bring forth abun- 
dantly the moving creature that hath life and fowl that 
may fly above the earth in the open firmament of heaven. 



16 EEJLIGIOUS ESSAYS. 

21. And Ood created great whales, and every living 
creature that moveth, which the waters brought forth 
abundantly, after their kind; and every winged fowl af- 
ter his kind ; and God saw that it was good. 

22. And 'God blessed them, saying, Be fruitful and 
multiply, and fill the waters in the seas, and let fowl 
multiply in the earth. 

23. And the evening and the morning were the fifth 
day. 

THIRD DAY. 

9. And God said, Let the waters under the heaven 
be gathered together unto one place, and let the dry land 
appear; and it was so. 

10. And God called the dry land Earth; and the 
gathering together of the waters called he Seas ; and God 
saw that it was good. 

11. And God said, Let the earth bring forth grass, 
the herb yielding seed, and the fruit tree yielding fruit 
after his kind, whose seed is in itself, upon the earth; 
and it was so. 

12. And the earth brought forth grass, and herb, 
yielding seed after his kind, and the tree yielding fruit, 
whose seed was in itself, after his kind; and God saw 
that it was good. 

13. And the evening and the morning were the third 
day. 

SIXTH DAY. 

24. And God said, Let the earth bring forth the liv- 
ing creature after his kind, cattle, and creeping things 
and beasts of the earth after his kind ; and it was so. 



THE MOSAIC COSMOGONY 17 

25. And God made the beast of the earth after his 
kind, and cattle after their kind, and everything that 
ereepeth upon the earth after his kind: and God saw- 
that it was good. 

26. And God said, Let us make man in our own 
image, after our likeness ; and let them 'have dominion 
over the fish of the sea, and over the fowls of the air and 
over the cattle, and over all the earth, and over every 
creeping thing that ereepeth upon the earth. 

27. So God created man in his own image, in the 
image of God created he Mm; male and female created 
he them. 

'28. And God blessed them, and God said unto them, 
Be fruitful and multiply, and replenish the earth, and 
subdue it; and have dominion over the fish of the sea 
and over the fowl of the air, and over every living thing 
that moveth upon the earth. 

29. And God said, Behold, I 'have given you every 
herb bearing seed, which is upon the face of all the 
earth and every tree, in the which is the fruit of a tree, 
yielding seed; to you it shall be for meat. 

30. And to every beast of the earth, and to every 
fowl of the air, and to everything that ereepeth upon the 
earth wherein is life, I have given every green herb for 
meat ; and it was so. 

31. And God saw everything that he had made, and, 
behold, it was very good. And the evening and the' 
morning were the sixth day. 

'It is seen that the above transposition co-ordinates 
the order of geology. 



18 RELIGIOUS ESSAYS. 



NOTES AND COMMENTS. 

The creation of organic life began in the water be- 
fore there was dry land and was then transferred to dry 
land. Gen. 1. Geology also teaches this. 



The division of time called a day evidently was not 
meant for a solar or calendar day, for three days are 
mentioned before the creation of the sun which was to 
measure the day. The day is an indefinite period of time 
occupied in creation. 



The material here found which has fed the eosmogoni- 
cal tree of the world for ages probably originated among 
godly men before the deluge and was developed accord- 
ing to the divine plan to edify men of all ages. 



It seems worthy of remark that it is considered prov- 
ed that the Mosaic account of creation, originally was 
not divided into days. These divisions were subsequent- 
ly introduced. 



"And God saw that it was good." Gen. 1. This ex- 
pression is called the "eulogy." It is said of the differ- 
ent acts of creation. It exhibits the devout spirit of the 
writer. It show9 the altruistic in the creative acts. Take, 
as an example, the creation of light and consider the 
great good that is enjoyed on account of it. Without 
light life on the gldbe would be impossible. If the dif- 



NOTES AND COMMENTS. 19 

ferent acts of creation are considered in like manner one 
can see that the eulogy is highly appropriate. 

The orthodox doctrine of inspiration explains how 
this marvelous composition came to be written, for 
how could the writer be consistent with modern science 
without a knowledge of modern science. It is clear that 
no man acquainted with modern science would compose 
a document such as the first chapter of Genesis. It 
follows that if the author had the advantage of science 
he would not have written such a document; that is, it 
would have been no more natural then than now. There- 
fore, the conclusion is reached that the author was not 
acquainted with the science of geology and the writing 
was supernatural, unless he knew science but expressed 
science in language suitable for all times and all peo- 
ples. But this would not have been natural. The au- 
thor knew not geology. 



It is easily inferred from the natural conditions of 
the earth's surface, that the earth was once an incandes- 
cent and self-luminous body but cooled and became 
opaque. But the heat filled the atmosphere with steam 
and vapor which no ray of light could penetrate. Any 
one having had experience with an ocean fog can see 
this argument very clearly. Consequently, "darkness 
was upon the face of the deep/' Gen. 1 :2. These con- 
ditions were accompanied by tremendous atmospheric 
commotion, which was when c< ihe spirit (winds) of God 
moved upon the face of the waters." This is the di- 
vine expression of notable physical conditions. 

The darkness "upon the face of the deep," as sug- 



20 RELIGIOUS ESSAYS. 

gested, began when the earth became opaque and ended 
in what is, in geology, known as the 'Cambrian era, when 
the oldest known fossils, representing the earliest life, 
were deposited. At this time the first fossil, trilobites, 
showing that they had eyes, are found, which could 
not have been until there was light. Fossils of blind 
trilobites are found in the same formation which must 
have existed before those having eyes and while there 
was darkness. So the time and bounds of the darkness 
spoken of in Gen. 1 :2, is fixed. Genesis here explains 
the facts of science. The first trilobites having eyes 
had large and well developed eyes because they existed 
in a dim light as the light came on slowly. 

It has recently been suggested that some kind of an- 
nihilation destroyed all life on the globe just before the 
creation of Adam and then followed the literal six days 
creation. But life on the earth could not have existed 
prior to such a castrophe without the sun and the crea- 
tion of the sun was a part of the six days' work. The ap- 
pearance of dry land was also a part of the six days'* 
work without which all the fossil remains could not have 
existed. The purpose of the above suggestion is to ad- 
mit the argument for a long period of time indicated by 
the existence of the fossil remains in the earth's surface 
and still admit a literal interpretation. The subterfuge 
is not admissible. But it has been well said that there 
has been one such catastrophe, the deluge, and we are 
warned that the present race will terminate by another 
catastrophe and is it not reasonable to assume that there 
were others in prior ages ? 

It is familiar history that prior to the time of Coper- 



N TES AND COMMENT S. 2 1 

nicus, about three hundred years ago, the earth was re- 
garded as the center of the universe and therefore the 
central figure of creation. It is seen that it was neces- 
sary that the Mosaic account of creation should appear 
consistent with this view. To do this and conceal its 
application to science, is a mystery of this scripture. 
Even at the present time many people are more edified 
by the superficial reading. 



It seems reasonable that the word "day" as applied in 
Gen. 1, has a significance similar to the word "time" as 
applied in geology, signifying a long period of creation. 
The word has such a variety of uses in the scriptures 
that it seems useless, as well as unreasonable to attempt 
to assign to it a literal signification in this case. It has 
a prophetic use, sometimes representing historical pe- 
riods and even is applied to events in the future life. 
Matt. 7:22 and 26 :29. 

'What statement of a fact could be more clear or more 
positive than the following: 

"Let the waters under the heaven be gathered togeth- 
er unto one place, and let the dry land appear; and it 
was so." Gen. 1. This fact is clearly taught by geology. 

Observe the statement of the relation of the waters to 
the heaven or firmament. It is the waters under the 
heaven. The waters above may not he gathered togeth- 
er, but when it falls to the earth in rain it still follows 
the command and is gathered to the seas. How did the 
author know that at one time the waters were not di- 
vided by a firmament ? 

In this exposition of Genesis 1, it is not intended to 



22 RELIGIOUS BSSAjYIS. 

interfere with views holding to a literal interpretation, 
but for those believing in a scientific cosmogony. 



One cannot claim to know all that the first chapter 
of 'Genesis was intended to teach, hut enough can be 
known to justify the conclusion that the author knew 
the facts of creation and knew them clearly and that, 
that knowledge is verified by the conclusions of science 
so far as those conclusions are correct. It is further 
concluded that that conclusion cannot be humanized or 
mythologized. 



It is seen from the foregoing that two interpretations 
are admissible in Gen. 1 :3. It can be made to represent 
the primeval and inherent light of matter or may be in- 
terpreted to mean the light that succeeded the darkness 
on the earth's surface. 






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24 RELIGIOUS ESSAY'S. 

PART II. 
CHAPTER II. 
THE MOSAIC COSMOGONY. 

The second chapter of 'Genesis is a work in which 
Josephus says Moses (becomes enigmatic, allegorical and 
philosophical. Josephus was born in 37 A. D. and must 
have written toward the close of the apostolic period. 
At that time he knew of no explanation of the meaning 
of these scriptures. A modern authority says of Eden : 
"The passage in which its geographical position seems 
to be indicated (Gen. 2, 8-14) has been from the earliest 
times the subject of a discussion as ingenious and elab- 
orate as it has been fruitless." Probably the best the- 
ories thus far advanced place the garden on the Eu- 
phrates River. But according to the above quotation 
none of the theories is worthy of serious consideration. 
It is certainly true that none has proved acceptable. 

The second chapter begins by saying that the creation 
was "finished" "the heaven and the earth and all the 
host of them/' and at once begins a history of a part) 
of the same or another creation. A change of manner 
or style between the first and second chapters of Gene- 
sis has been noticed 1 by Josephus and other Bible stu- 
dents. This difference seems to appear in verse four of 
the second chapter. A prominent feature pointed out is 
the Change of the name of tfhe creator from God to 



THE MOSAIC COSMOGONY. 25 

Lord ! God. It is held that the change indicates that, 
the two cosmogonies were written by two different au- 
thors and compiled by a subsequent redactor. 

Undoubtedly it is all written by one author who gives 
an account of the creation and then takes up the history 
of the generations of Adam, based on records already 
extant. This implies a chain of inspired men from 
Adam down to Enoch and Noah. The book of the gen-i 
erations of Adam ('Gen. 5) must have descended from 
Adam to Noah where it ends and remained in the pos- 
session of Noah's descendants. The cosmogonieal rec- 
ord in the first chapter changes to a field work record 
in the second chapter. In the first chapter it is said, 
"And God made the beast of the earth." In the second 
chapter it is said, "And out of the ground the Lord God 
formed every beast of the field." In the first chapter 
the earth brought forth vegetation. In the second we 
have the plant and! herb of the field. It is plant and 
beast of the "earth" in Gen. 1, and plant and beast of 
the field in Gen. 2. Adam was to be the father of an 
agricultural race as distinguished from the hunting and 
fishing characteristics of the so-called prehistoric man. 
An agricultural people always eliminates all other peo- 
ple. Adam was placed in the garden where he learned 
•the nature of plants and then sent forth to -till the 
ground. After the flood Noah became a husbandman or 
tiller of the ground. The second creation has a do- 
mestic character. It seems that the second chapter is 
only concerned in the description of life on the land, not 
inanimate objects or life in the seas. On that account 
it is said to be fragmentary. 



26 BEOGIOUiS ESISAYiS. 

Notice the reference to meteorological conditions. 
"The Lord God had not caused; it to rain upon the earth 
and there was not a man to till the ground." From, 
this statement and other connections it is seen that the 
earth's surface was in a mournful state of desolation. 
The earth had suffered a great drought which had de- 
stroyed life on the land. The Bible does not say that : 
there was a drought, but that there was a condition 
without rain and the earth was desolate because of it. 
It is a common experience that a few weeks dry weather 
distresses man and beast. 'But the drought referred to 
doubtless lasted several hundred years or more probably, 
several thousand years. Scientists cannot object to this 
statement as being unreasonable since the glacial epoch 
shows that the earth has passed through some unaccoun- 
table climatic extremes. It is not probable that highly 
organized life survived the glacial period. Such a re- ( 
markable phenomenon as the glacial epoch could not 
have come by accident. Why should not the same con- 
ditions return which caused this epoch, or "secular re- 
frigeration," and again cover the earth with hundreds 
of feet of till. 'Geology and the theory of organic evo- 
lution cross each other in this that further geological 
research enlarges destructive occult phenomena while 
the theory of evolution does not assume any interruption 
of life from these extreme vicissitudes. Geology is 
right and evolution is wrong. The desiccation of for- 
ests and submergence by earth drifted by the winds 
would be a probable feature of a drought catastrophe. 
Then a submergence by water would create a geological 
feature and such things are met with. It is not unjustf 



THE MOSAIC OQSMiOGONIY. 27 

to suppose that all kinds of meteorological extremes oc- 
curred; during the geological eras. 

When the earth did receive moisture, after the 
drought above referred to, it was watered 'by a mist. 
This is another extraordinary meteorological statement. 
One is approaching an age of the earth which may be 
called the paradisean age. Tornados and thunderbolts 
could not be permitted in the garden of Eden. But after 
the ground was cursed, the storm impoverished the soil 
by filtration, erosion and consolidation, so that it was 
unfavorable to vegetable growth and besides there were 
other destructive results. 

These conditions apply more particularly to vegeta- 
bles on which man depends for food. Primeval forms 
naturally protect and build up the soil. (Subsequent to 
the death of Adam, it is learned that the people then un- 
derstood that the toil and struggle for an existence was 
on account of the curse, Gen. 5 :29. This tradition un- 
doubtedly came directly from Adam. The ancient tra- 
dition that the thunder storm is an expression of di- 
vine displeasure was probably founded on the results of 
the curse. 

"And the Lord (rod formed man of the dust of the 
g*ibun&" 

Now, it is easy to imagine a man born on a certain 
tract of land and fed on the products of that tract of 
laQd and that he eats nothing 'from any other tract 
which is nearly true of many people in the rural dis- 
tricts. That man may know that he is "formed" or 
built out of the ground of that tract of land on which 
he has lived. The chemical elements which form the 



28 RELIGIOUS ESSAYS. 

body are the chemical elements appropriated from the 
ground. Vegetation takes np these elements from the 
ground which are consumed by man or are consumed by 
the animals which become his food. 

The same is true of others whose food is more desul-, 
tory, but the supplies are from different tracts of 
ground. Adam was formed of flesh as others of his de-' 
scendants are, but the process by which the elements 
were appropriated is unknown. When Adam was formed 
of the dust or the chemical elements of the ground he 
was formed of flesh and although he was flesh he is said 
to be dust, as it is said, "Dust thou art." That isj 
flesh is dust. Wherefore it is said the serpent should eat 
dust all the days of his life, it certainly means he is to 
he a flesh-eater. This is true and generally it is of a 
loathsome kind. 

THE RIVER OF PARADISE. 

When Adam was created he was placed in the Garden 
of Eden "and a river went out of Eden to water the 
garden and from thence it was parted an became into 
four heads." The scriptures do not name the river. That 
this river is not named is remarkable, since any river 
has a name, however small, especially if the country is 
inhabited. It can be imagined that Adam did not name 
the river and after he was expelled from the garden th<$ 
river, of course, had a place in the tradition of the gar- 
den without a name. After the river entered the garden 
it was parted and became into four heads which, it is in- 
ferred, were the four great river systems nearest to the 
river of the garden. This is partly inferential from the 
description given of the four rivers. For the descriptiou 



THE MOSAIC OOSMOGOXY. 29 

mentions the countries compassed by the rivers which 
would indicate they are considerable streams. The 
language here is peculiar in this, that it is not said that 
the river of paradise became into four rivers, but into 
four heads. According to the ordinary acceptation, it is 
difficult to imagine a river which divides its channel into 
four parts that form the heads of four considerable river 
systems, and the discovery of such a river has baffled th^ 
efforts of all explorers. At least enough is understood 
about the description of these rivers to know that such 
a thing is impossible and therefore it was not intended 
to be understood in that way. There are four drainage 
systems near the supposed location of the garden. The 
Eed Sea as denned by ancient geographies, the Mediter- 
ranean Sea, Caspian 'Sea and Aral Sea were probably 
the four heads. The river of the garden was not a large 
river, since it went out of Eden and from thence it part- 
ed, thus limiting its length to the (boundry of Eden. Tti 
must have been perennial or it could not have been 
called a river and would not have been suitable to watei' 
the garden. If the river was small and perennial it 
would likely be fed by springs. 

In beginning the study of this problem the student 
can apparently arrive at the very safe conclusion that 
the Euphrates and Nile, and especially the Euphrates, 
are two of the four rivers under consideration as re- 
ceiving the river of the garden but he is bewildered by! 
finding that one of these rivers has its source far in thei 
interior of one continent and flows north into the sea. 
The other river rises far in the interior of another con-; 
tinent and runs south into a different sea. The two riv- 



30 RELIGIOUS BSSAY1S. 

ers are situated in different continents and flow nearly 
in opposite directions, their sources being at a great dis- 
tance apart. 

The fact that the four rivers are mentioned as receiv- 
ing the waters of the river of the garden shows an inti- 
macy that must not foe neglected. Neither can the plain 
statement be denied that these four rivers received the 
waters of the river of the garden and if they received 
these waters then, they receive them now. The river Eu- 
phrates receives at this time a part of these 'waters and 
only a part. 

Let the different forms in which water can be divided 
and still be called water be examined. Three forms are 1 
familiar: liquid', ice and vapor. Vapor is water, Gen. 
1 :7. The river of the garden could not have been ice. 
All will agree to this. It was or is impossible for this 
river to part its waters into these four rivers as a liquid, 
for since the Euphrates river is assumed to be one of 
the rivers of Paradise and received a part of the waters 
of the river of the garden, and it is found that three 
other considerable rivers do not head with it. Then 
the theory of a liquid parting fails. There is left but 
one conclusion : the river parted its waters by evapora- 
tion. Let a river be found which will fill this condition. 

The most conspicuous example which will be familiar 
to all 'Bible students will be the Jordan River. The 
Jordan River fills all the conditions mentioned above. 
After the waters are parted <by evaporation, they are 
distributed to the four heads by precipitation. 

(These four heads probably included the four quar- 
ters of the earth.) 



THE MOSAIC COSMOGONY. 31 

In order to gather the waters of the river after they 
were precipitated a zone of drainage would he formed 
aronnd the river by the four heads mentioned in the 
Bible. Take the two nearest points of approach between 
the Euphrates and the Nile and the Jordan River is 
found nearly midway between these points ! Take the 
Euphrates with all its connections and the Nile with all 
its connections and you have about enclosed the myste- 
rious location with rivers and seas.* The Pison would 
suit the modern Volga, which would include the Caspian 
sea drainage. According to the description of this river- 
given in the Bible, there were gold and precious stones 
there. The Volga drains the Ural Mountains, which 
are rich in gold and precious stones. The Tigris is gen- 
erally thought to be the third river, (but it is not the' 
head of an independent system. 

The Oxus has been mentioned as one of the four riv- 
ers and would introduce another drainage system. 

Each of the four rivers of paradise, to say nothing of 
the river first mentioned, is described, except the Eu- 
phrates. From this it is inferred the Euphrates was 
familiar to and well known among the people with 
whom the record originated and that the other rivers 
were obscure, requiring the mention of the lands where 
they were, also that in case of the first (Pison) it was 
necessary to mention that the country was distinguished 
by containing gold and precious stones. It is under- 
stood that there were more than one country called 
Havilah. It would appear therefore that the last part 



♦The definition of the word river should here include 1 a literal 
meaning, 2 the water shed and tributaries, 3 all water connections. 



32 RELIGIOUS ESSAYS. 

of the description, the rich mineral deposits, was added 1 
to prevent confusion. 

Why was the Euphrates so well known ? It is natural 
that Noah and his family, after the flood, returned to 
the land where they resided before the flood, and that 
land must have been on or near the Euphrates river. 
Here the generations mentioned in Gen. 5 made their 
home. Here was the home of the records and traditions 
after the flood. Here probably, at a ship-building sta- 
tion, the Ark was built. There is another difficulty to 
be disposed of concerning the river of paradise. There 
are a number of inland lakes which apparently evapo- 
rate their waters. If such a lake or sea has more than 
one river it must be rejected for if there is more than 
one river the problem would become insoluble, unless 
there was some way of determining which was the river.: 
The record indicates one river. The Jordan River fills 
this requirement. 

There is Lake Van in Armenia, but it is claimed it 
has subterranean passages to the Tigris River. A simi- 
lar objection could (be urged against any lake above the 
sea level, but this cannot be said of the Dead Sea. it! 
is about thirteen hundred feet below sea level. The 
Jordan River meets this difficulty. Its waters can only 
escape by evaporation. 

The Barada River, which is the Abana of the Bible 
(2 Kings, 5 :12), has claims to the honor, if it is assum- 
ed that the garden was watered by irrigation. But there 
are two objections to this river, its elevation and cli- 
mate. Before the fall Adam and Eve dwelt in a state 
of nudity and the climate must have been mild enough 



THE MOSMO COSMOGONY. 33 

to be comfortable without raiment. Therefore the lo- 
cation of the garden depended on thermal conditions. 
The continuity of location for the trials of faith point 
to the Holy Land as the Eden. Here the first tree of 
Life was rejected through disobedience. Here the sec- 
ond tree of Life (Christ) was rejected. Here were 
Abraham's trials. Here the Church triumphed. Pales- 
tine was the Eden and the garden "eastward" in Eden 
on or near the Jordan River. 

The sufficiency of the Jordan for watering purposes 
is found in Gen. 13 :10. "And Lot lifted up his eyes 
and beheld all the plain of Jordan that it is well water- 
ed everywhere, before the Lord destroyed Sodom and 
•Gomorrah even as the garden of the Lord" 

Here it is seen that conditions and aspect were chang- 
ed after the destruction of the cities of the plain. The 
country does not look as it did when Adam was there. 
Then it was the garden of delights. Adam, evidently 
went eastward when driven out, as the sea was on the 
west and the cherubims were placed on the east side to 
prevent a return which must have been the exit. The 
land of Nod, where Cain went, was also east of Eden 
from which it appears that the migrations were east- 
ward, that is, toward the Euphrates River. 

There is another reason for fixing Palestine as the 
location of Garden of Eden. From the remotest times 
Palestine has been known as the Holy Land, even before 
it was occupied by the Hebrews. It is difnult to avoid 
the conclusion that before man was created God dedica- 
ted it to holy purposes, that the garden of the Lord 
should grow there, that the tree of life should grow out 



34 RELIGIOUS ESSAYiS. 

of holy ground and since Adam was holy when created 
he was created out of holy ground, just as 'Christ was 
holy and formed out of holy ground. The Apostles 
and prophets were formed out of holy ground. Let it 
be said then that Adam was created out of holy ground, 
ate holy fruits grown out of holy ground. The holy 
river should belong to holy ground. 

In the discussion here presented there seems an origi- 
nal design in the conformation of the earth's surface to 
make this problem of the river of Paradise possible. 

A peculiarity of divine arrangement is seen in this, 
that the name of the river of Paradise is a household 
word. The name which has been so earnestly and so as- 
siduously sought by the intelligence of every age was a 
name most familiar in their households. 

It seems reasonable to suppose that when Adam and 
Elve departed from the 'Garden of Eden that the serpent 
departed for the abode of bats and owls and paradise 
was left to Satan. So far as we 'know this condition 
lasted until the Lord again took possession with his 
people under the leadership of Joshua. Now, if we as- 
isume that the Lord's people went in where Adam and 
Eve went out and 'Satan was attacked at Jericho, the 
first attack on Satan being made where he, through the 
serpent, attacked Eve through temptation, one arrives 
at a probable location of the garden. Following this 
suggestion it is found that natural conditions support it 
in a surprising manner. Dr. Smith quotes Josephus as 
saying of the climate of Jericho. "It will not be easy 
to light on any climate in the habitable earth that can 
well be compared to it." Also the vegetation, anciently, 



THE MOSAIC COSMOGONY. 35 

was distinguished, as it was called the city of palm 
Trees (Deut. 34:3), of which there were many kinds 
"thickly dotted about with pleasure gardens, besides, 
balsam, figs, rose-plants, Cyprus and many others." 

The following products of Jericho are excerpted as 
prominent from three authorities at hand : Dates, Kais- 
ins, balsam, figs, rose-plants, Cyprus, date palms, henna, 
opobalsamuim and sugar. It is plain that the more 
common fruits are not noticed. 'Grapes and olives, pe- 
culiar to Palestine, must have been abundant at Jeri- 
cho, though they are not mentioned in the records no- 
ticed. 

According to tradition, Jesus was baptized in the Jor- 
dan east of Jericho and no doubt where Adam went out 
and Joshua came in. It is therefore concluded that 
Jericho is the scene of the temptation and fall. From 
the palm trees, dates were produced which are used for 
bread and would have supplied Adam and Eve with 
that staple. A copious spring at Jericho probably fur- 
nished Adam and Eve with water for domestic purpos- 
es, 2 Kings 19 :21. It is also suggested that Adam- first 
drew breath where Jesus was born. Jesus was the sec- 
ond Adam. After being created Adam evidently jour- 
neyed through the famous pass from Jerusalem to the 
Sultan's spring at the end of the pass and at the site of 
the garden. For this must have been the spring of par- 
adise. Here Adam probably refreshed himself. 

Thus the Garden of Eden is located and the river 
thereof and the spring thereof and the tree of life prob- 
ably on or near the brook, and the tree of the knowledge 
of good and evil. Here Adam met his wife. If the 



36 RELIGIOUS ESSAYS. 

situation has been so charming since the fall what musi 
it have been before the fall. The quality of the fruit 
more ambrosial. The Kings of the earth sought it as a 
winter home and the monarchs of the world coveted it. 
Cleopatra secured possession of it through her influence 
with the Romans. 

Palestine must have 'been Eden, for the historical 1 
source of the Jordan was a cave at Caesarea Philippi 
and the Jordan went out from Eden to water the garden. 

Xo place in the world fills so well the requirements of 
Paradise as the "City of Palms/' situated on a verdant 
plain, well watered and exceedingly fertile, having the 
most famous spring, so essential to the comfort of Adam 
and Eve ; adorned with a tropical vegetation of surpass- 
ing luxury. 

When Joshua came to Jericho the Lord told him he 
was now on holy ground. "Loose thy shoe from thy 
foot; for the place whereon thou standest is holy.*' 
This was not said when Joshua entered the holy land or 
when he encamped at Gilgal, but when he was by Jer- 
icho. A similar mandate was issued to Moses at the 
burning bush, hut then the purpose was to deliver a 
great message to Moses, but in the case of Joshua the 
only purpose mentioned was to inform him he was on 
Holy ground. There must have been some reason why 
the place was specially sacred. 

The entire plain of the Jordan must have been like a 
garden. 

Again, the extraordinary combination of physical 
features to make the river and garden possible attracts 
one's attention. The indelible record in the rocks of the 



THiE MOSAIC COSMOGONY. 37 

earth emphasize the record in the Bible that before the 
world was the plan of the garden and the plan of re- 
demption originated. 

The Holy ground of the garden had been desecrated 
by a wicked city. The fate of this city was doubtless 
more terrible than any in Palestine. Notice the solemn 
charge of Joshua that the city should not be rebuilt. 
Therefore, two important things were said here that are 
not recorded of any other city destroyed. That the> 
ground was Holy and that the city should not be re- 
built. "Cursed be the man before the Lord, that riseth 
up and buildeth this city Jericho." There is no city 
there today and there will probably be none. If the 
above curse is still in force, the Lord wants none in that 
Holy place — Holy by a special declaration. 

In ancient times, it was not uncommon for people 
to dwell in caves which were plenty in that part of the 
Orient. The topography of the garden, it seems, should 
show some such shelter for the primitive condition of 
Adam. Yet it cannot be determined what kind of shel- 
ter was provided. 

In the examination of the (flora) of the garden of 
Eden, it is found that the edible part constituted a menu 
that sustained immortal life and that the tree of life 
produced an essential necessary to immortality. Some 
interesting things may be learned from this tree. In 
the first place, it was a tree, and evidently grew as oth- 
er trees grow and produced fruit as other fruit trees 
do. This fruit must have been composed of elements 
of the ground and air like other fruits. These observa- 
tions prove that immortality comes of a combination of 



38 RELMIOU1S ESiSAYiS. 

elements of matter or naturally would come of proper 
food products. The combination cannot ibe had without 
the particular food produced (by the tree of life. This 
product was from a tree and cannot otherwise be pro- 
duced. The tree, at once, became extinct. Man dies be- 
cause an essential of his food is lost. 

So, it is seen the fruit of the tree of the knowledge of 
good and evil grew out of the ground and changed the 
moral nature of man through an organic compound. 

All this is a figure of how the soul perishes without 
the bread of life. 

The Paradise of the garden is a great lesson. It is a 
type of what shall be for the future. Paradise is a 
place where there is no evil. As soon as Adam and Eve 
sinned, they were expelled from the garden. This dem- 
onstrates that sin cannot exist in the future Paradise. 
This became a peculiar doctrine of the Bible that evil 
is inconsistent with a place of bliss and happiness. This 
doctrine is exemplified with wonderful force in the ac- 
count of the fall. The gifts and adornments of nature 
in the garden are undoubtedly a figure of the glories and 
beauties of a future ^Paradise of tGk>d." Another thing 
learned from the garden is that a locality greatly favor-' 
ed by natural gifts is not productive of spirituality. 
Those living in wealth and luxury are liable to have 
less gratitude. 

It is to 'be hoped that it is not too presumptuous to 
observe that while it has been generally conceded that 
the problem of the Eiver of Paradise is an insoluble 
problem that the problem has now been solved and not 
only the position of the Eiver is pointed out, (but the 



THE MOSAIC COSMOGONY. 39 

more remote and difficult problem of the position of 
the Garden has been solved. 

Remember that the Jordan was the only holy river, 
that it seems that the Son of God should have been bap- 
tized in the most holy river, even in the river of Para-i 
dise. This river is the earthly river of life. Like life 
its source is pure but farther it becomes turbid. Like 
life it goes down into ihe sepulchral Sea. Like life invis- 
ible and purified it rises into clouds which gloriously 
adorn the pavilion of the firmament. 



40 RELIGIOUS ESSAYS. 

CHAPTER III. 
'OOMMMtfTS ON GENESIS. 

In the study of the transactions in the garden of 
Eden, one is impressed with their remote character. To 
one accustomed to contemplate geological eras they do 
not seem so remote in time, but rather in the subtle and 
evasive nature of the problems presented, and certainly 
in their removal from the scope of human experience. 
According to the record, which is stated in a very simple 
manner, »God was on earth in the form of a man or had 
assumed that form. The presence of the Lord God in 
the garden in the form of a human feeing is shown in 
different ways. Thus, in conversations carried on, it is 
indicated. In verse 8 He was heard walking in the gar- 
den and Adam and Eve tried to hide themselves amongst 
the trees, just as a person now will often do if untidy 
and a neighbor makes an unexpected appearance. The 
Lord 'God could communicate with them to better ad- 
vantage in a visible form. 

He now ^plants a garden eastward in Eden." He 
created Adam in his own image, that is, in the form of 
a man, which was God's form or image assumed in the 
garden. Adam was placed in charge of the garden "to 
dress it and to keep it," with the condition that he 
should not eat of "the tree of the knowledge of good and 
evil." If he should eat of this tree he should "surely 
die." On the other hand if he ate of the tree of life he 
should live. Here, it seems, is a plain proposition. In 



COMMENTS ON GHENESIS. 41 

our common experience if a person of intelligence is told 
that a certain herb is poisonous and would be fatal if 
eaten and that another herb is good for food, he would 
avoid the poisonous herb. But exactly the opposite took 
place in the garden of Eden. It is therefore necessary to 
look for the cause of this apparent paradox. Evidently 
Adam and Eve believed the serpent instead of having 
faith in God. This illustrates the destruction of unbe- 
lief. Perhaps they thought they could believe both. 
The conclusion, that they believed the serpent, shifts 
the difficulty from the first position to another, for one 
is called upon to explain why they believed the serpent 
instead of the Lord Grod. One regrets to be called upjn 
to explain such an unfortunate affair. It appears that 
two reports came to Adam and Eve, directly to Eve in 
the second case. God said if they should eat of the for-i 
bidden fruit they should surely die. V. 3 and 2 :17. 
The serpent said "ye shall not surely die." They must 
reject one of these reports and believe the other, since 
the two reports involve an apparent contradiction. They 
accepted the serpent's report on the strength of the 
temptation offered. The notable address of the serpent 
to Eve is a most artful deception. 

When he said "ye shall not surely die" he really tes- 
tified to the truth of the doctrine of immortality and 
did not mean physical death. Adam and Eve could not 
be approached through sinful desires or lusts, since they 
were holy and could not comprehend such things, but 
the serpent appealed to their love of knowledge, that is, 
of divine knowledge. This knowledge was necessary to 
them. 



42 KIEMGIlOUiS ESSAY.S. 

Notwithstanding the serpent's theology, death came 
and the argument against the first death is directed 
against the argument for the second death. The argu- 
ment against the first death is a type of the argument 
against the second death. The fall came, not through 
the love of pleasure, but through misguided faith and 
this type of what takes place around us continually. 

It is remarkable that the serpent sought an oppor- 
tunity when the Lord was absent, and who was probably 
looking after the trees in another part of the garden. At 
least it appears that 'He was separated from Adam and 
Eve and the serpent took this opportunity to attack 
their faith. This fact illustrates the methods of the 
tempter. He approaches his victim in the absence of a 
moral adviser such as the pastor or parent. He will Dot 
meet a resistance of this kind. Adam and Eve failed 
to resist the tempter and this result shows the necessity 
of continuous moral support . 

The few acts of the people in the garden recorded 
illustrate the great moral truth of human nature. That 
Adam obeyed the serpent instead of iGod is representa- 
tive of the moral disposition of the human race. The 
dual form of temptation is also illustrated. Thus, the 
forbidden fruit was powerless until the serpent appeared 
and the serpent could accomplish nothing without the 
fruit. There are the tempter and the reward. 

iWhen the food of the forbidden fruit was tasted and 
the sensual nature was awakened and the desires were 
aroused and this nature was transmitted to posterity. 
After the fall Adam and Eve went to work to clothe 
themselves. They undoubtedly labored before the fall, 



COMMENTS ON 'GENESIS. 43 

but now labor was necessary which was unnecessary be- 
fore the fall. The evil of dress and ornamentation now 
grown so enormously, was introduced with other evils 
when the food of the forbidden tree was eaten. Thq 
desires of taste were awakened, resulting in banqueting 
and other forms of the pleasure of food. The pleasures 
of the eye were awakened, introducing many othr evils. 
The sinful nature rests on the desires of the flesh (/Gal. 
5 :16-22) all having their origin in the fall. The above 
reference to the Galatian letter should be studied in 
this connection. When an act is performed for the good 
there is done by the act instead of the sensual pleasure 
of the act, one approaches original holiness. Thus it 
is seen there is a profound insight into the nature of 
sin. "I myself serve the law of God, but with the flesh 
the law of sin." Eom. 7 M. 

The law of the flesh is corruption and death. The 
tree of life nullified this law as to man, but other life 
such as animals evidently followed the course of nature 
and perished. 

Man may accept Christ, the tree of life, and live, hut 
this privilege cannot be extended to animals. As has 
been said, animals have no spiritual natures. There is 
nothing to appeal to. In the fall man came under the 
dominion of the flesh. 

As to the serpent, his form was changed, especially as 
to the mode of locomotion and the kind of aliment he 
appropriated, so that it cannot be known of what form 
he was. However, many of the animal kingdom are 
attractive and exceedingly domestic. Many birds have 
beautiful plumage and some make melodious song. The 



U BEfLIGIOUlS ESSAYS. 

nightingale and canary are examples. Before the fall, 
the serpent was probably attractive and of a domestic 
nature. It is said, "I will put enmity between thee andi 
the woman/' from which it is reasonably inferred that 
the opposite relation existed before. It is seen now that 
in general a woman is filled with fright and disgust at 
the sight of a serpent and welcomes their destruction. 
Not much less is the enmity of man for the serpent, for 
it is said that there should be enmity between the wo- 
man's seed and the serpent's seed. The serpent must 
have been exceedingly degraded in the fall. 

It is certainly true that the serpent was a beast, and 
it is astonishing that he could talk or possessed powers 
of communication with man. 'Since the parrot can talk 
one might be forced to admit that an animal might be 
so organized as to talk. However, that the serpent could 
talk is not so surprising as the intelligence he manifest- 
ed. That he understood the nature of the forbidden 
tree and the consequences of eating of it shows an unac- 
countable understanding of divine design and an under- 
standing beyond human intelligence. He told Eve she 
would not surely die if she should eat of the tree. This 
was a deception fraught with tremendous consequences. 
Certainly this was he that "deceiveth the whole world." 
From these two things it is therefore concluded that the 
serpent was Satan incarnate. 'God and Satan both had 
visible forms in the garden. This should not be sur- 
prising for he is now much in evidence among people 
high and low. 

Now, when Adam first saw the light the Lord was 
present and Adam saw that he was of the same image of 



COMMENTS ON; GENESIS. 45 

the Lord God. Man, then, is formed in the divine ideal 
and must be an ultimate and eternal conception from 
which there can be no advance. He is the highest and 
most perfect type that an earthly being can have. Now, 
the Lord was of the form of man and Satan was the, 
form of a beast. Therefore, it appears Satan does not 
have the power to create. It is also understood that a 
beast has no spirituality. 'Satan cannot abide where there 
is spirituality. He must therefore have the form of a 
beast. He cannot possess man only as he can drive out 
his spirituality. This requires a warfare to prevent this 
result. 

Anyone who beholds a serpent should rememlber that 
he represents rebuked sin and his disgusting appearance 
is the way that sin should appear to a human being and' 
the desire to destroy the serpent should represent the 
desire to destroy sin. 

genesis 6. 

The passage of scripture in Gen. 6 :2-4, having been 
the su'bject of speculation, a solution is heie offered. 
What is meant hy the expression, "sons of ( God" in this 
connection? In both the Old! and New Testament 
scriptures worshipers are called ""the Sons of God." 
That must be what is meant in Gen. 6. The sons of 
•God were the people of God. 

In the New Testament an organization of worshipers 
was a church and not a congregation. Evidently the 
New Testament congregation was an indiscriminate 
concourse met to hear preaching and was constituted of 
saint and sinner, the saints constituting the church. The 
minister usually addresses a congregation. 



46 RELIGIOUlS ESSAYiS. 

The policy of the people of God has always opposed 
inter-marriage with the ungodly and that must have 
heen true before the flood. Fair women have always 
tempted men to forsake this law as in the test under 
consideration. This practice must have corrupted God's 
people. 

The descendants of Cain were all destroyed by the 
deluge and probably were wicked while the sons of God 
were sons of Seth. 

Dr. Smith says the 'Cainites were the sons of God and 
Dr. Smith was an authority on antiquities. But all the 
sons of God since the flood have 'been descendants of 
Seth and it seems natural that such would be the case 
before the flood. However, that is, the people of God 
before the flood were corrupted by intermarriage. 



THE APOSTOLIC MINISTRY. 47 

CHAPTER IV. 
THE APOOTOOO MINISTRY. 

"Shepherd" is a word compounded of "sheep" and 
"herd" and is figuratively applied to leaders in the 
church. 

"Pastor" is a word derived from the latin word "pas- 
cere," which means to feed. A pastor is a feeder. The 
word "ibishop" is a corruption of the greek word "episco- 
pas." It is a Roman title and means an overseer. The 
word "elder" is a Hebrew title applied to a ruler or 
officer. An elder originally ruled over a certain people 
descended from one man. These terms, including the 
word "ruler" are applied to leaders in the church. A 
''Presibyter" is an elder. 

The etymology of these terms is interesting, but the 
functions of the office which they represent must be de-, 
termined from other sources. The terms bishop and 
elder, which are commonly used in the scriptures, while 
applied to the same office in the church, were names 
originally applied to different offices having different 
duties. The radical definition of neither term can, 
therefore, represent the duties of the one office in the 
church. The term bishop is peculiar to the Gentiles 
and the term elder is peculiar to the Hebrews. It does 
seem that the term elder would have become obsolete 
when the Hebrew church ceased to exist as a separate 
organization. 

The shepherd is a leader and feeder. John 10:4-9. 



48 RELIGIOUS ESSAYS. 

The bishops are required "to feed the church of 'God/' 
Acts 20:29. Therefore, the bishop is a shepherd or 
feeder. The elders are required to "feed the flock of 
God." 1 Peter 5 :2-3. Elders are shepherds. Bishops 
and elders are shepherds and feeders. 

"Remember them which have the rule over you who 
have spoken unto you the word of God." Heb. 13:7. 
Therefore, a ruler in the church is a teacher or feeder. 
Any one who speaks the word of 'God to the church is 
certainly a ruler. 

'Pastors, bishops, elders and rulers are all shepherds 
and feeders. "I will give you pastors according to mine 
heart, which will feed you with knowledge and under- 
standing." Jer. 3 :15. Here it is seen in what the feed 
consists. The shepherds feed knowledge and under- 
standing. 

"The Lord giveth wisdom, out of his mouth cometh 
knowledge and understanding." Prov. 2 :6. 

The shepherd feeds knowledge and understanding of 
the divine word. Jesus said to Peter, "feed my sheep," 
John 21 :7. The apostles were feeders. The apostles, 
elders and bishops were feeders of .knowledge and un- 
derstanding. There were doubtless elders of the Jews 
converted as there was a great company of priests be- 
lieved and since the Hebrew believers strictly adhered 
to the Mosaic law and customs, the offijce and titles of 
these elders would be continued in their new relation. 
These elders would probably enter the councils of the 
apostles. This condition would not be met with among 
the Gentile. Here is illustrated the absence of uniform- 
ity and catholicity apparently much prevalent in the 



THE APOSTOLIC MINISTRY. 49 

apostolic church and which is not apparent to the casual 
reader. 

These differences, the ministry had to contend with 
and in part is illustrated in PauPs visit to Jerusalem. 
Acts 21:17-26. They went to James and all the elders 
were present. After fraternal salutations and manifes- 
tations of joy, at the news of the success of the gospel 
among the Gentiles, they informed Paul that reports 
had come to the church, that he taught all Jews among 
the Gentiles not to circumcise their children and to for- 
sake Moses, and "neither to walk after the customs." 
They directed Paul to prove to the Jews by certain 
compliance with the law that these reports were false 
and that he himself walked orderly and kept the law. 
Thus it is learned that a Jew who was not faithful in 
the law was adjudged disorderly by the church, and also 
that a Hebrew believer must circumcise his children and 
keep the law of Moses. There are many other evidences 
in the scriptures of this truth. The elders of Jerusalem 
were all orthodox or at least they were not what are 
called Judaizers, for they were all present at this meet- 
ing and consented that "As touching the Gentiles which 
believe we have written and concluded that they observe 
no such thing." That is, the Gentiles should do no 
such thing as to observe the law of Moses as did the, 
Hebrew believers. 

Just after the event now related, Paul was taken 
from the temple 'by a mob and when he was being beaten 
he was rescued by the Roman soldiers. He was sent to 
Oaesarea, where he was held by the Roman authorities 
for two years. During this time the Jews tried to 



50 RELIGIOUS ESSAY'S. 

prove that Paul had not kept the law of Moses. Paul 
stated) the result of these investigations as follows: 
"Neither against the law of the Jews, neither against 
the temple nor yet against 'Caesar have I offended any- 
thing at all." Acts 25 :8. This statement is certainly 
specific and conclusive. It appears that Paul was much 
grieved concerning the charges made against him; for 
when he reached Borne he called the chief of the Jews 
and told them, among other things, that he had done 
nothing against the customs of the Fathers. Acts 28 :17. 
The investigations thus far corroborate the following 
declaration, "How many thousands of Jews there are 
which believe; and they are all zealous of the law." 
Acts 21 :20. While the Hdbrew believers practiced with 
impunity the law and customs of their fathers,, which 
they had been taught from their childhood, it was quite 
the reverse with the 'Gentiles. The pagan of yesterday 
becomes a convert today and must abandon all his re- 
ligious teaching from his youth. The decrees from Je- 
rusalem exempted the Gentiles from keeping the law of 
Moses and at the same time warned them against the 
pollutions of idols. To eliminate established prejudices, 
prevent apostasy and resist Judaizing teachers undoubt- 
edly made the care of the Gentile churches of great con- 
cern. 

Here is a peculiar statement, made concerning the 
eating of meat offered to idols : "But to us there is but 
one God the Father — and one Lord Jesus Christ? — how- 
beit there is not in every man that knowledge for some 
with conscience of the idol unto this hour eat it as a 
thing offered unto an idol." 1 €br. 8. 



THE APOSTOLIC MINISTRY. 51 

The law was therefore not vitiating but an unnec- 
essary burden to the Gentiles. The line of demarkation 
between the Jew and Gentile was ritualistic and not 
in love and fellowship being "twain one new man." Thia 
condition proves that the highest degree of amity may 
and should exist when the practice is very different. 

The duties assigned to the elders by Peter were three : 

1. To feed the flock of 'God. 2. To take the over- 
sight thereof. 3. To be an example to the flock. 1 Pet. 
5 :2, 3. The same duties are assigned to the bishops of 
E^hesus. Acts 20:28. 1. "To feed the church of God." 1 
2. Take heed to all the flock. 3. "Take heed therefore 
unto yourselves;" that is, they should be an example. 
Here feeding, oversight and example are all expressed 
in one verse. 

It is certainly seen that feeding is the highest order 
of work and this important duty is assigned to elders 
and bishops, which is to teach the word of God. A bishop 
must be "apt to teach," or, in other words, to preach. 
1 Timothy 3 :2, and be aJble by sound doctrine to both 
exhort and convince, which are the qualities of a min- 
ister. Titus 1 :9. Evidently the success of teaching de- 
pends on the other duties as above stated. 

Paul's address to the elders of Ephesus should cer- 
tainly receive much attention by the ministry, since it 
is peculiar in this, that it is the only public address re- 
corded in the scriptures which was especially directed 
to the bishops. The writer's first impression of the apos- 
tle's conference with these bishops was formed chiefly 
by his environment and since those churches which have 
elders have two or three or more, the idea conceived was 



62 KEILIGMOU1S ESSAYS. 

that Paul met two or three elders from Ephesus. How- 
ever, upon a more careful examination, it was found 
that impressions formed from present usage must often 
be discarded if we reach the truth. It was found that 
Eiphesus was a metropolitan city and doubtless to a 
large extent cosmopolitan, also, that it was a commercial 
city of the first importance, a religious center and an 
object of pagan pilgrimages. The city was, therefore, a 
strategic point for missionary work. It was destined 
in a short time to become a prominent center of the 
intelligence of the church. It was found in Acts 19, 
that the city experienced a religious revolution at the 
hands of Paul. The citizens who manufactured silver 
shrines for idolatrous worshipers became alarmed at the 
Threatened destruction of their business. They said 
"that not alone at Eiphesus, but almost throughout all 
Asia, this Paul hath persuaded and turned away much 
people." The work "continued by the .space of two 
years; so that all they which dwelt in Asia heard the 
word of the Lord Jesus." Asia here means the prov- 
ince of Asia. The religious movement, as it were, took 
on a contagious aspect and the converts "which used cu- 
rious arts brought their books together and burned them 
(before all men." 

Now after this, when the movement had continued 
for years, Paul came to Miletus and called the elders of 
the church at Eiphesus. To be agreeable to the modern 
idea of the eldership, the religious upheaval, just re- 
ferred to, resulted in a church too weak to support a 
preacher for if there had been a preacher or pastor in 
the church he would have been called instead of the 1 



THE AFOSTIOLIG MINISTRY. 53 

college of elders, or hoth would have been called. But 
the word "elder" here ,is applied to a class and that class 
cannot he a college of elders. For according to what 
has been said, there must have been many churches in 
Ephesus and the adjoining country that required many 
ministers. Paul called these ministers. If this conclu- 
sion is adopted there is no inconsistency. 

The manner of Paul's address also supports this 
conclusion. The revised version is the preferable trans- 
lation of the address. He first calls attention to his 
manner of work, that is he makes himself an example 
unto them and calls attention to the two-fold manner 
of pastoral work, teaching, both publicly and from 
house to house. Again, "behold, I know that ye all, 
among whom I went about preaching the kingdom of 
God, shall see my face no more." Here the word "all" 
indicates a considerable number of persons, and the 
words "among whom I went about preaching" indicate 
that they were from different localities or churches, or 
it means he preached at different points, since he had to 
go about to do the preaching. 

Again, he says : "Also of your own selves shall men 
arise speaking perverse things." Here the word "men" 
is plural and the quotation indicates that a number of 
the audience (which number certainly would be small 
compared with the remainder which would remain faith- 
ful) would speak perverse things. That is, a number of 
bishops out of many would speak perverse things. The 
word speaking also indicates they were public speakers 
able "to draw away disciples after them." The un- 
sound teachers here referred to are, evidently, the "some 



54 RELIGIOUS ESiSAYiS. 

teachers" at Eiphesus that Timothy was directed to 
watch. 1 Tim. 1 :3. This scripture assumes, of course, 
that there were preachers at Ephesus. The words teach 
and teacher are much used for the words preach and 
preacher as elsewhere shown. It seems clear that neith- 
er the number nor character of the persons indicated 
in this address correspond to a college of elders. 

The proper solution of the difficulty lies in the proper 
understanding of the nomenclature. The Jews called 
their preachers (teachers) "elders" and the Gentiles 
called their preachers" 'bishops." Paul in his address to 
the Gentile ministers properly called them' 'bishops, 
while the author of Acts, writing from a Hebrew stand- 
point, adopts the Hebrew term "elder." This explains 
how both words came to be applied to the same individ- 
uals in the same chapter. Acts 20. 

Who did pastoral work at Jerusalem? James appears 
to have been the only apostle permanently located at 
Jerusalem. The apostles were commanded to "go into 
all the world and preach the gospel." Mark 16 :15. 
"And they went forth and preached everywhere." The 
apostles, then, were charged with the duty of; spreading 
the gospel in all the world. They could not, therefore, 
be relied on to do pastoral work at Jerusalem. 

Tradition agrees with this conclusion. From this 
source we learn that Andrew preached in iScythia or 
Achaia. Matthew was martyred in Persia. Philip 
preached in Phrygia. Bartholomew preached in India, 
Thomas in Parthia where he was martyred. James the 
son of Alpheas was martyred at Jerusalem. James the 
son of Zebedee was slain by Herod. Acts 8. According 



THE APOSTOLIC MINISTRY. 55 

to tradition, Peter and Paul became martyrs at Borne. 
John died a natural death at Enhesus. While tradi- 
tion is not reliable, yet in this it is in harmony with 
the great command. 

After Stephen was martyred', "there was a great per- 
secution against the church, which was at Jerusalem, 
and they were all scattered abroad throughout the re- 
gions of Judea and Samaria, except the apostles." And 
"they that were scattered abroad went everywhere 
preaching the word." Acts 8. "Now they which were 
scattered abroad upon the persecution that arose about 
Stephen travelled as far as Phenice and Cyprus and An- 
tioch, preaching the word/' Acts 2. 

The success of this work was such that the apostles 
sent Barnabas to Antioch to assist the preachers. Now 
it should be observed that the apostles took no part in 
this work but it was done by preachers driven from Je- 
rusalem by the persecution. When we consider the ter- 
ritory over which they were distributed, it must be con- 
cluded that there were a great number of them. They 
must have been men of ability or they could not have 
done so great a work. Now in the council mentioned in 
Acts 15, the question under consideration was a learned 
question and required ability in the council's delibera- 
tions. These preachers would have heen required in 
these deliberations and evidently were the elders men- 
tioned in that connection. It certainly cannot reasonably 
be said the preachers were excluded from the council. It 
appears then that there were many preachers at Jeru- 
salem. 

It is a thing easily observed that few churches are 



56 BEffil'GtfOUiS ESSlAiYiS. 

so weak that they have no preacher. If a church is too 
weak to employ a preacher or pastor it often receives 
assistance from external sources. At least, a church is 
in an unfortunate condition which cannot have regular 
pastoral attention. The church perishes under such 
conditions. These conditions must have been just as 
true in apostolic times. Paul planted and Apollos wa- 
tered (1 Cor. 3:6) certainly expresses the apostolic 
mode of work. It was poor policy to plant a church 
and leave it to perish. Paul compares the church to a 
plant which must ibe watered. 

Here, too, is set before us a notable example (Apol- 
los) of the kind of a man suitable to care for the church. 
There seems to have been a purpose in the scriptures in 
stating the qualities of this man, that we may he en- 
lightened in this important matter. "He was an elo- 
quent man, and mighty in the scriptures, instructed in 
the way of the Lord, fervent in the spirit, he spake and 
taught diligently the things of the Lord." Acts 18. 

Any of the churches to which. Paul addressed an epis 
tie probably supported a number of preachers. Any one 
of them would certainly have supported one preacher 
The church at Philippi must have supported its own 
preachers and helped others, judging from the refer- 
ences to its liberality. Phil. 4:16; 2 €or. 11:9. It 
appears that the church at Philippi was both able and 
liberal. 

The ministry is spoken of in the scriptures as labor- 
ers. Luke 10:2. Paul's "yoke-fellow" at Philippi is 
understood to have been a fellow-laborer, a fellow min- 
ister in the gospel. He was then engaged at Philippi, 



THE APOSTOLC MINISTRY. 57 

for Paul directs him to do certain things, in his letter. 
The women also who helped Paul in his ministerial la- 
bors also helped Clement, supposed afterwards, to have 
been the bishop of Rome, also helped other fellow la- 
borers "in the gospel." Phil. 4 :3. Here is reference to 
an indefinite numlber of preachers who labored at 
Philippi for the same women helped all of them. It 
seems reasonable that some or all of them were at 
Philippi at the time Paul's letter was written and must 
have been included with the yoke-fellow, in the address 
to the bishops, Phil. 1 :1. The bishops were preachers. 
Paul made general reference to the ministry by saying 
that many had taken courage on account of his bonds. 
Phil. 1 :14. Indeed, the rapid increase in the primitive 
church must have required an army of preachers and 
they were prevalent and aggressive everywhere. 

It is supposed the apostolic church was divided into a 
number of churches. For if a church becomes too num- 
erous to be cared for by one pastor then it should be 
divided for the elders and bishops are shepherds and 
the shepherd is spoken of in the scriptures as singular. 
The idea is that there is one shepherd over the flock and 
not two or three. It is best to follow the figure. A 
shepherd might have assistants but there couldj be but 
one shepherd of the flock. But the elders and bishops 
are shepherds and therefore cannot be assistants. 
John 10 :12. j 

An overseer is one person directing the acts of one or 
more persons, as a company of workmen. The elder or 
bishop is an overseer over the flock, Acts 20. and ais 
shown before, their chief duty was to feed "knowledge 



58 RELIGIOUiS HSSAiYlS. 

and understanding." "And the chief of the house of the 
father of the 'Gershonites shall he Eliasaph the son of 
Lael." Num. 3 :24, and other chiefs were placed over 
other houses. "And with you there shall be a man of 
every tribe; every one head of the house of his fathers." 
Num. 1 :4. These quotations illustrate the patriarchal 
system of the Hebrews. The one man rule over a cer- 
tain house is seen. These were evidently elders. Origi- 
nally this one man was the oldest man or the elder. 

If, therefore, in the church there should be a single 
pastor over a community, the perfect type of the He- 
brew system could be seen and the Jews, faithful to 
their customs, would call him an elder. See 2 Ohron. 
19 :8. "The chief of the fathers of Israel" or elders, 
who belonged to the Sanhedrim. John Calvin, prob 
ably, established the eldership or presbytery on the au- 
thority of the Church Fathers." In fact, this seems to 
be the only source from which the idea of the eldership 
could have been derived. It can scarcely be expected to 
have uniformity of establishments unless they are based 
on gospel precepts and example, alone, and not on what 
the church was under the fathers or at any other time. 

It required the power of the apostles to resist the in- 
fluence of Judaizing teachers and other innovations, but 
as the apostles passed away it is evident that the church 
was far more exposed to the introduction of extraneous 
practices, especially those of Judaizing teachers. Calvin 
is justly admired for his abilities, learning and marvel- 
ous achievements and the writer has no antipathy for 
the eldership, but he thinks we should seek the truth 
and should be governed accordingly. 



THE APOSTOLIC MINISTRY. 59 

The idea of one ruler has its origin in God the one 
sovereign ruler of the universe. This is the ideal form 
in the great dispensations of good. This is the form in 
which governments originated. This is the best form 
of government if rulers were godly, but this cannot be 
relied on. Church work is the dispensation of goodness 
and its form of government should follow the divine 
ideal. In the church none but the most godly men 
should rule, therefore, it may follow the divine ideal. 
If this form becomes corrupt it is because the gospel 
plan has been ignored. Therefore, the more investiga- 
tion is had the more impossible it becomes that Peter 
and Paul, who set out the duties and qualifications of 
elders and bishops, ignored the preachers who were es- 
sential to the life of the church and qualified a class of 
officers who were not essential to the life of the church. 
The conclusion is that they did not ignore the preacher 
but that the qualifications of an elder are in fact those 
of a pastor, to feed and take the oversight of the church. 

SPIRITUAL GIFTS. 

The dispensation of Christ was ushered in by the 
"dispensation of the 'Spirit/' The outpouring of the 
Holy Spirit was the beginning." Acts 11 :15. It was 
also the baptism of the Holy Spirit. Acts 1 :5. This 
baptism of the Holy Spirit was received by the Gentiles 
in the house of Cornelius that no difference should ap- 
pear to be made between the Jew and Gentile. Acts 15 : 
8-9. Other gifts of the Holy Spirit came by prayer 
and "laying on of the Apostles' hands." Acts 8 :15-19. 
The object of the spiritual gifts was to prove the truth- 



60 RELIiGMOU<S ESSAYIS. 

of Christ 'by inspired teaching and supernatural mani- 
festations. John 16 :13-14. Therefore the work of es- 
tablishing the church proceeded with wonderful power. 

Spiritual gifts differed in degree (Eph. 4:8) and in 
kind (1 Cor. 12). "I thank my God, I speak with 
tongues more than ye all." 1 Cor. 14:18. This lan- 
guage indicates that the apostles possessed these gifts 
in the highest degree. The universality of supernatural 
gifts in the church is seen in 1 Cor. 14 :23, 24, wherein 
Paul teaches that the whole church should not speak 
with tongues on one coming together, from which it ap- 
pear that they all possessed' or could possess this 
power. 

He contended while it was important that all the gifts 
be represented the greatest was prophesying or teaching 
by inspiration. (Conditions must have been very much 
different from what they are now. Instead of a pastor 
of special qualifications, the (Spirit made conversions 
and conducted church work through the different mem- 
bers. 1 Cor. 14. The leading ministers could take the 
field and establish other churches. 

But it must be clear that a leadership was necessary. 
They did not need to be anything but leaders. They 
were creatures of that particular age. After the apos- 
tolic age the number of persons possessing, spiritual gifts 
decreased so that at the end of a generation there would 
be few or none. But as this decrease went on those that 
were left would be greatly honored as having experi- 
enced the laying on of the apostles* hands. As these 
gifted people decreased, the demand for pastors of spec- 
ial preparation and qualification would increase. Here 



THE APOSTOLIC MINISTRY. 61 

would result two classes of the ministry possessing sep- 
arate names. 

As these elder persons, who were elders indeed, passed 
away, it would be reasonable that others should take 
their place, thus continuing a social practice long after 
the cause had ceased, which had brought it into exist- 
ence. 

It will be noticed that only the miraculous manifesta- 
tions of the Holy Spirit have been considered and not 
the work of the Spirit in conversion. The general work 
of the Spirit is best illustrated in John 3 where it is 
compared to the wind. Therefore go to the wind for 
knowledge. Neither the wind nor the iSpirit can be 
seen. Since it is stated that we know not the coming or 
going of the wind, so it is of the work of the Spirit for 
evidently the mode of work is referred to. In a so- 
called revival service one knows not what the harvest 
will be and unexpected things are liable to happen. The 
presence of the wind cannot be known only through the 
impression it makes on objects it comes in contact with. 
You must seek the wind if you would feel its presence. 
Some winds are violent and others are mere breezes. On 
the great and notable day of Pentecost, the Spirit came 
like a "mighty rushing wind." Paul's conversion was 
a remarkable exhibition of power. In general the work 
of the Spirit is more quiet. There is a cause for the 
movement of the wind and there is a cause for the work 
of the Spirit. Seeking is one element and prayer is 
another. The object is the destruction of sin and final 
salvation. 



62 RELIGIOUS ESSAYS. 



CLERICAL OGftDERIS. 

In Ephesians 4:11, five orders of the ministry are 
mentioned, apostles, prophets, evangelists, teachers and 
pastors. Two, and possibly three, of these orders lapsed 
after the apostolic age. It appears to require the con- 
tinuation of at least two orders to satisfy the scriptures, 
Horn. 12 :7, 8. Here teachers and rulers are mentioned. 
Paul and Barnabas were classed as teachers. Acts 13 :1. 
A teacher must be skilful in the word of righteousness. 
Heb. 5 :12, 13. Seeing then the character of the work 
of Paul and Barnabas and the abilities Tequired of the 
class called teachers, in the scriptures, it is concluded 
that those, who are able to build up churches and su- 
perintend them, may be classed as teachers and by some 
now called preachers. The second class would be the 
local feeders of the flock called pastors. Eph. 4:11. 
These are the only orders in practice. It is declared that 
these orders, as well as all the orders mentioned in 
Eph. 4:11, came from 'God. The bishop's office is of 
divine authority. Acts 20 :28. 

It will be noticed that neither the word "elder" nor 
the word bishop" occurs in the above classification. 
There is no evidence that Paul ever spoke or wrote the 
word "elder" as applying to a church office. He spoke 
of elders of the church of the law. Unless the Pastoral 
Epistles (letters to Timothy and Titus) be considered 
conclusive, however, it must be remarkable that the 
word elder, not found in Paul's other writings or 
speeches, should be found used readily and 1 also used 
interchangeably with the word bishop in the Pastoral 



THE APOSTOLIC MINISTRY. 63 

Epistles. This glaring inconsistency and others, even 
more serious, has justly caused much concern about the 
genuineness of these Epistles, and this concern has 
grown deeper in modern times. 

Paul applies the term "bishop" in his address at 
Miletus and in his epistle to the Philippians. Here it 
is seen 'Gentiles are addressed. On the other hand, the 
apostle James in his letter addressed to believers men- 
tions the elders. This address was "to the twelve tribes 
which are scattered abroad" and therefore was to He- 
brews. It is also conclusive that the first epistle of 
Peter was addressed to Hebrews and here the term eld- 
ers is used. 

It would seem, therefore, that in the apostolic writ- 
ings intended for the 'Hebrews the word elder is in use 
but the word bishop is adopted in addressing the Gen- 
tiles, evidently because elder was a Hebrew term and 
bishop a Gentile term. Paul refrains from' the word elder. 
The indiscriminate use of both words elder and bishop 
found in the pastoral epistles indicates a later date and 
environment for their production. 

The terms elder and bishop were applied to all or- 
ders of the ministry. These were generic terms applied 
to all the ministry except the deacons. The elders of 
Ephesus included all orders of the ministry at that 
place. Hence when Paul specifies the orders of the min- 
istry in Eph. 4:11, these terms are not applicable be- 
cause they are not specific. In the service of the church, 
then, there are two divisions, bishops and deacons. Phil. 
1:1. The bishops, inferentially, are subdivided into two 
classes, teachers and pastors. In 1 Cor. 12 :28, teachers 



64 KHLIGIQUS ESSAYS. 

stand third in the orders, being next to prophets. Here 
evidently teachers include evangelists and pastors men- 
tioned in Eph. 4:11. For the three orders mentioned 
in 1 Cor. 12 :28 must have included all "the ministry. 
Alll the orders mentioned in Eph. 4 :11 were given "for 
the work of the ministry," v. 12. The ministry, there- 
fore, whatever that word implies, includes all orders. 
But it is further explained that the object of these or- 
ders is to edify the church amd bring us to a "knowl- 
edge of the Son of God," v. 13. To impart knowledge 
then is the chief object of all orders of the ministry, 
which is otherwise pointed out. 

From these remarks it is inferred that bishops are 
all teachers and include all teachers and teachers include 
all pastors. Here is renewed the difficulty of classifying 
the ministry according to the scriptures. The ministers 
are bishops or elders, or are all teachers. It is suggest- 
ed that no classification should be rigid. The idea of 
applying the term bishop or elder to any class or order 
of the ministry, it seems, did not occur to apostolic 
writers. Under the direction of the Holy Spirit great 
results were accomplished, great results should be de- 
sired and men who can accomplish great results should 
be desired. Philip, though classed as a deacon, accom- 
plished great results. 

Therefore, in Eph. 4:11 occur all the scriptural class 
names. The word teacher found here is a general term 
but is evidently applied as a class name. If therefore 
it is desired to be scriptural in the selection of names 
for the different classes of the ministry they are to be 
had in Eph. 4:11. There is general agreement, at 



THE APOSTOLIC MINISTRY. 65 

least among protestanits, that the local -ministers should 
be called pastors (since 'bishop and elder are not class 
names) but there is no unanimity in naming the class 
whose duties are more general in character. The duties 
of this class are more exclusively confined to teaching. 
Their work is largely to assist and comfort the pastors, 
build up the cause in neglected fields, write commenta- 
ries and editorials, engage in criticism and exegesis. A 
part of this class, who engage in holding revival ser- 
vices, are called evangelists. 

The word teacher, then, seems very appropriate, but 
on account of its general use in other fields of knowl- 
edge it seems confusing to adopt it for a class name. 
Calvin substituted the La/tin word for teacher and so 
had doctors. Wnile it is certainly desirable to have a 
clear understanding of the use of scriptural terms, con- 
ditions are perhaps as good as could be expected and it 
is to be hoped that time will work out greater uniformi- 
ty in practice. 

HOW THE PASTOR RULES. 

In the oversight of the church the following order is 
found prevailing. The language to the divided Corin- 
thians was that they "all speak the same thing." 1 Cor. 
1 :10. While the rule that the authority which imposes 
can also depose, applies to the pastor, nevertheless, he 
is the spiritual ruler of the church. His office is a di- 
vine appointment according to the testimony of both 
apostles and prophets. How transcendental is this gift ! 

The pastor then should have the reverence of the 
church. Now it is to 'be shown how he rules. The pas- 



66 RELI'GIO'U'S ESSAYS. 

tor must be a man of exemplary character for he is 
made an example to the flock. 1 Peter 5 :3. Here then 
is law for the church. The members of the church are 
obligated to walk by the good example of the pastor, if 
they do not they mock divine precept. In other words, 
God's plan is rejected. Here is ia visible standard by 
which any one may be judged and found wanting. If 
'God sets this standard will he not destroy those who do 
not abide thereby? Those who do not a'bidte by this 
standard abide in rebellion. If then the pastor shuns 
certain social conditions and functions the members of 
his flock should shun them also. As an example, the 
pastor shuns the ballroom, the members of his church 
know why he shuns it. He shrinks from it as he would 
shrink from any other evil. This act or example creates 
the flat of law and of itself forbids any one of even 
thinking of taking a part. This is so simple that any 
one who runs may read. 

It is <a positive standard of discipline in which each 
member of the church should be exercised. If not, a 
divine standaTd is set in vain. 

Again, a pastor has been set over the church to feed 
the members. If they 'do not eat spiritual 'death is like- 
ly to be the result. Therefore the pastor teaches and 
instructs and the flock dbeys; if they do not obey then 
what is the profit of the instruction ? The pastor is in 
divine authority to direct the spiritual life. Here then 
is a second great standard of church discipline and a 
failure to comply with it means disorder and confusion . 

If these divine standards are in force then unity in 
the flock is secured. Personal convictions amount to 



THE APOSTOLIC MINISTRY. 67 

nothing when they come in contact with this great plan. 
These simple laws should settle the questions which vex 
the church today. The church is in a state of spiritual 
anarchy and law is the antidote of anarchy. To illus- 
trate this, a young brother in the church, who played 
cards, was admonished of the evils of card playing by an 
older brother. The young man answered by pointing 
out what he claimed to be the good results in card play- 
ing and closed the argument by saying that different 
people had different ways of looking at the amusement. 
Here it is seen that there is need of law, or a tribunal to 
settle questions like this. This law is the pastor. Yet a 
man may be faithful in all here required and not be a 
convert at heart, but he cannot be a servant of Christ 
and not attend to these duties. These principles are 
crucial tests iby which a man or woman may know which 
side he is on; at least he may know whether he is on 
God's side or not. It is natural for one to think he is 
well enough informed to judge for himself, but if one 
assumes to do this others will claim the same right and 
the church will be troubled with all kinds of practices 
and evil associations. All should submit to the same 
rule — the rule of Christ. 

The prestige of the pastor in the apostolic age must 
have been lost in modern times. The indifference to the 
authority of -the pastor amongst members of the church 
is surprising. This means that there should be a reor- 
ganization or at least a reinforcement of church polity. 

On the other hand a church much like other social 
organizations after a time becomes controlled more or 
less by certain precedents and precepts, which are as- 



68 RELIGIOUS BSOAYiS. 

sumed in each case to be scriptural and which it is not 
likely to abandon at the suggestion of any pastor. 
Therefore the pastor cannot require that which is not 
consistent with the views of the church, but only the 
individual members. Would-be reformers should not 
become impatient if humanity is slow in accepting what 
they call truth since this is a result of a principle of 
human nature, which as Herbert Spencer says, has a 
purpose in preventing sudden and violent revolutions. 

The rule of the pastor above described must be the 
tradition referred to in 2 Thess. 3 :6. There are men- 
tioned in the scriptures traditions of men, the traditions 
of the fathers and the traditions of the apostles, but in 
the text a single tradition is referred to. "Withdraw 
yourselves from every brother that walketh disorderly 
and not after the tradition which he received from us 
* * * how ye ought to follow us" ; "for we behaved 
not ourselves disorderly among you." And further de- 
scribes the effort "to make ourselves an example unto 
you to follow us." The pronoun "we" evidently in- 
cludes with Paul other persons who had ministered to 
the church and especially those in the addlress of the 
epistle. That is, "we" moans the ministry. 

'Here is evolved the necessity of the church being in 
touch with a living personality who is a teacher and 
example. It should be noticed that the apostle refers 
to his presence with them. It must be conceded that 
such an office carried authority. It affects not so much 
doctrines as the life in bringing the membership to a 
high standard of holiness. It also will 'be noticed that 
the command to withdraw was directed against those 



THE APOSTOLIC MINISTRY. 69 

who failed to obey or observe the tradition to follow the 
pastor. 

"For the priests' lips should seek knowledge, and 
they should seek the law at his mouth; for he is the 
messenger of the 'Lord of hosts," Mai. 2:7. This doc- 
trine is reiterated in the relation of the ministry to the 
church, 2 Oor. 5 :20. "Now then we are amba&sadors for 
Christ as though Ood did beseech you by us"; that is, 
God speaks to the people through the ministry. The 
pronoun "we" evidently includes the ministry as above 
noted.* 

From the addresses of the apostles and otherwise, the 
inference is reasonable that the apostolic church was 
divided into districts. The churches of Judea evidently 
formed a district or diocese under the oversight of the 
apostle James. The apostle John's address to the sev- 
en churches in Asia indicates that he was in charge of 
the churches of Asia, for he addresses that particular 
people. The mention of the seven churches indicates a 
complete scriptural number which would include all the 
churches of Asia. Evidently that part of the work had 
been especially set apart to this apostle. Paul's ad- 
dress to the churches of G-alatia indicates that it formed 
a special district. Achada also formed a district and so 
on. Timothy and Titus are examples of those except 
the apostles having the oversight of these districts or 
they were overseers or bishops of the special work. 

At first, all reports from these districts went to Jeru- 
salem, as is seen in the work of the apostles. Later they 

*When a pastor is installed he becomes the angel or messenger 
of the Lord to the people. Gal. 4-14. Also called an angel. Rev. 
2:1, but includes all ministers at Ephesus. 



70 RELIGIOUS BSBAiYiS. 

probably went to Epbesus where the apostle John be- 
came the central figure of the church. Some such func- 
tion as here indicated: seems to 'be demanded by the 
churches. There are some things the church is not com- 
petent to do. The chief factor in the spiritual welfare 
of the church is its pastor. In a general way the church 
is not competent to select a pastor, at least indepen- 
dently. If a church has employed a pastor for a certain 
period that church can only vouch for that pastor's con- 
duct for that period of time and this is not sufficient 
commendation to another church. The commendation 
of one church to another is worth something but it is 
far short of sufficient. If a church commends a lay 
memher he may prove unfaithful but the consequences 
are not so disastrous as in the case of a pastor. It is es- 
sential, therefore, that as few mistakes as possible be 
made in the ministry. Before a pastor is employed or 
even allowed to preach he should he required to produce 
credentials .showing that he has been faithful and exem- 
plary from the time at least he entered the ministry 
and of course he should show this kind of character be- 
fore he is allowed to enter the ministry. This would 
require the approval of a tribunal which keeps a close 
wiaitdh of the life of every pastor. The imost o(f the 
churches are very well protected but those which are not 
often become the victims of wolves in sheeps' clothing. 
Paul besought Timothy to abide at Ephesus that he 
might "charge some that they teach no other doctrine" 
and that they avoid other corrupt teaching. This in- 
dicates an oversight of other ministers or episcopal du- 
ties. On the other hand it cou'ld be claimed that these 



THE APOSTOLIC MINISTRY. 71 

... . v | 

things point out a system of education necessary to the 
ministry. It was necessary to teach Apollos after he 
"was instructed in the way of the Lord, to instruct him 
more perfectly." At least whatever was done was 
done in love and not by "constraint." The epistles of 
James, John ianid Paul indicate that the oversight of the 
apostles was general and not confined to any diocese. 

Since the pastor is the only one of the church having 
a divine appointment as leader and shepherd, it appears 
appropriate to examine into his prerogatives. Usually 
he is installed as pastor with the understanding that ho 
is to receive temporal things in exchange for his ser- 
vice in spiritual things. This arrangement is both rea- 
sonable and scriptural. Then the pastor is master of 
ceremonies. He is the Alpha and Omega in meetings 
and partings. If a thing is done by some one else how 
is it known to be acceptable. "We (the ministry) pray 
you in Christ's stead." 2 Cor. 5 :20. That is the minis- 
try stand instead of Christ. 

In the example our Lord left in the communion ser- 
vice, He administered the bread! and wine with his own 
bands, first partaking of the emblems himself. In this 
example the pastor should surely follow. He should 
break bread and serve the communicant. The writer 
is not familiar with the liturgies of different churches 
but that of the Protestant Episcopal Church has im- 
pressed him in the main as scriptural. Here the com- 
municant comes to an altar and kneels and receives the 
emblems at the hand's of the pastor with his blessing. 
He was told this was repeated every Lord's day and on 
Saint's days. Any practice to be scriptural should con- 



72 RELTGH0U1S ESSlAiYlS. 

tain the restrictive features shown in 1st Cor. 5. The 
pastor should know who his communicants are so he 
makes no mistake and! should receive visitors only ou 
commendation. It was evidently common in the assem- 
bly of the apostolic church to permit addresses from 
members of the church or from visitors. Any pastor or 
minister may act in the church. 

There are two states into which the human family 
have been separated by the Bible. A part of the human 
family live in darkness and the other part live in light. 
If a man sit on a, throne or if he be president of some 
university, or a student of science, or if he live in a 
mlansion, the great question is whether he lives in ligiht 
or whether he lives in (darkness. The light here re- 
ferred to comes from God and is not innate. The source 
is not in the man but is external. This light is not 
gratuitous but must be sought. It is also received by 
offerings. The Psailmist says, "Thy word is a lamp unto 
my feet and a light unto my path." This metaphor 
explains exactly the situation. Mian was created solely 
dependent on a light wholly outside and independent 
of him. Man is darkness without that light and that 
light is the word of God. This is the view in general in 
the scriptures. The mission of the apostles was to turn 
the people from darkness to light. Acts 26:18, and 
other scriptures. 

In the parable of the ten virgins it is seen it was nec- 
essary to carry lamps. These lamps represent light from 
the Bible and the foolish virgins were directed to go to 
those who sell oil ; that is they should go to the minis- 
try. The work of the wise virgins is going on in the 



THE 1 APK>STOLl!C MflN&STBiY. 73 

church continually where their lamps are trimmed and 
supplied by the ministry. Reason cannot originate but 
can apply the light. The source of light is external as 
the lamp is. The oil represents human effort. The 
lamp in the hand, in darkness, is useless without oil. 
The oil is produced 'by effort. One may take the Bible 
in his hand and yet be in diarkness without effort. Tt 
requires effort to support the ministry, and one gets 
light from the Bible. The foolish virgins wanted oil 
given to them, and let others do the paying. They wan- 
ted light without effort. He who would be wise unto 
salvation must do his part to support the church. Be- 
ware lest ye be as the foolish virgins. According to this 
parable a man cannot pay another man's church contri- 
bution even if he were to offer to do so. Of course, he 
could pay it but the other man could get no credit from 
above. Neither can his name be written in the book of 
life. 

If a minister furnish the light and 1 a 'man does not 
walk by it, then he must be in darkness. The minister 
may cause the light to shine but he cannot do (the walk- 
ing. He who seeks the light must do the walking. A 
part of the ministry try to 'do iboth. The object of the 
light is that men may see how to walk. The light is 
perfect so none may stumble. It is seen, therefore, that 
a man must put forth effort to buy oil. and he then puts 
forth effort to walk. The minister furnishes the light 
and he must walk by that light. This light must be 
sought and by that light seek the pathway that leads to 
God.* 

♦The star of Bethlehem led to Christ. It was a leader like the 
minister. 



74 REfLIGMGOUlS E8SA.YIS. 

Now, it is supposed that the amount of oil supplied 
by each virgin* was about equal ; at least care was taken 
that there should he enough. But the oil represents ef- 
fort and not the amount of money. The widow's mite 
may require more effort and self-denial than the contri- 
bution of the rich. It is more of a tithing. 

Since writing "How the Pastor Rules" (see page 19), 
a friend has made the following exception that while 
the suggestion is meritorious and scriptural, it limits to 
an unreasonable degree independence of .the individual 
action and judgment and sometimes requires one to 
copy an unworthy pastor. 

Evidently the church was not intended to be an or- 
ganization where one can act without restraint. One 
cannot join any society without subscribing to certain 
rules of action which limit the will. In a democracy 
where the people rule themselves they lay down certain 
rules of action called a constitution, beyond which they 
cannot act. When one learns what the Bible teaches 
then do that without asking questions. One will be cer- 
tain to come out all right, "How the Pastor Rules" is 
one of the simplest and most reasonable propositions 
that can be submitted to guide human conduct, because, 
in the first place since 'God is good, it is proper to ask 
one ito obey Him. For the same reason one cannot do 
an unwise thing to ask any one to take 'Christ as a 
teacher and an example to follow. Who could say that 
such an one would mlake a mistake ? For the same rea- 
son, could! it be a mistake to copy after a good man? All 
people should consent that this is right. That is the 



THE APOSTOLIC -MUMOTRY 75 

one thing asked in the church: to fallow a good man. 
If the pastor is unworthy, he should be impeached. 

If the pastor should attend ia dance, he need not be 
followed in this example for no one would contend that 
the dance is necessary to holiness and holiness is the 
object and test. Thus by applying this test, by common 
consent, the evil consequences of a derelict minister 
would almost vanish. 



76 RELIGIOUS E&SIAiYiS. 

CHAPTER V. 
INDIVISIBILITY OF THE CHURCH UNIT. 

Excommunication or the "anathema" is the severest 
censure of the church .against an offending member. Its 
equivalent seems to have been common in New Testa- 
ment times, John 9 :34 and 12 :42. The same action is 
attributed to Diotrephese, 3 John 10. It means to ex- 
clude an offending member from the church. The lead- 
ing precept on which excommunication is founded is 
Matt. 18 :13, "If he neglect to hear the church, let him 
be unto thee as a heathen man and a publican." There 
is such a thing as contempt of court but this is <a case 
of contempt of the church and the offender receives the 
severest penalty. 

The application of the principle founded in Matt. 
18:17, is illustrated in 1 'Cor. 5 :4, 5, in which it is 
commanded that the act of separation must be made 
"when ye aire gathered together." That is, it is done in 
the assembly. Here then in Matt. 18 and 1 1 Cor. 5 is 
had the most primitive teaching on church polity. Nc 
official is mentioned in connection with the proceeding. 
While in 1 Cor. 6 the right of the church to delegate 
its judicial power is given, the person or persons chosen 
must be a believer or believers. Such an one surely acts 
as proxy, for the church cannot confer permanent au- 
thority on any one. Maitt. 20:#0-27. "They that arc 
great exercise authority over them"; that is, the Gen- 



INDIVISIBILITY OF THE CHURCH UNIT. 77 

tiles, "But it shall not be so among you." This is a 
clear statement of the difference on this point between 
the church and 1 the world. The world! has those who 
exercise authority over them hut the church has, accord- 
ing to this scripture, no such thing. 

On all questions then, continually adhere to the ad- 
monition "hear the church" and with this Paul agrees 
when he asks, "Do not ye judge them that are within," 
1 Cor. 5 :1'2. And in consequence of this power of the 
church to judge those within he continues : "Therefore 
put away from among yourselves, that wicked person." 
The pastor directs, the church executes. 

"The Talmud recognizes two kinds of excommunica- 
tion, a minor and a major." Also, "The writings of 
the church fathers give sufficient evidence that two de- 
grees of excommunication* * * were in use during, or 
at least, soon after the apostolic age." The New Tes- 
tament scriptures indicate this dual form, the anathema 
or separation and withdrawal or social separation. Matt. 
18 :1 5-1 8 and 1 €oi\ 5 :5-13, contain the severest cen- 
sure. In less flagrant conduct, the anathema or separa- 
tion is not mentioned. 2 Thess. 3 :6, 14-15. The lan- 
guage of this entire chapter is more clement than in 
1 Cor. 5. There are persons who are not worthy to 'be 
excluded 1 yet they are not suitable associates for the 
better members. Their influence would be degrading. 
This would constitute the second class. This is the 
withdrawal, 2 Thess. 3 :6. But whether a withdrawal 
means a separation or not a separation should proceed 
on charges of immoral or unworthy conduct established 
by a proper tribunal. In 1 Cor. 5 :10-11, the different 



78 BELIIGIOUS ESISAYiS. 

kinds of transgressions are mentioned in which the 
transgressor would be worthy of exclusion : "A fornica- 
tor, or covetous, or an idolater, or a railer,or a drunkard, 
or an extortioner ; with such an one no not to eat." It 
is important to notice that none of these things is sub- 
ject of contention or division. The transgressor himself 
would admit that these things are wrong. In 2 Thess. 
3, those who would not work for a subsistence are worthy 
of withdrawal. In this case there could be no conten- 
tion, whether there was a, fault or not. Then in a sep- 
aration or withdrawal the fault is not an object of con- 
tention. Evidently there are oases in which the church 
should 1 judge of unworthy conduct, irrespective of the 
opinions of the accused. 

It could not be expected to find in the scriptures such 
a contradiction las a command against division and a 
countermand for division for any cause. For if division 
is right in one case it is right in other cases and any 
command against division, therefore, would be useless. 
A division is miscalled a withdrawal. There is a com- 
mand for a withdrawal hut a command against division. 
Division is forbidden while a withdrawal is commanded. 
There is, therefore, a great difference and this difference 
should be clear in the mind. If one church divides into 
two churches is that not division ? And if so it is un- 
lawful. It seems proper to say that a separation is di- 
rected against vice and a withdrawal is directed against 
vice and division is the result of difference of opin- 
ion. A division arises out of a contention 1 . The two 
conditions are associated, 1 Cor. 1 :11 and 3 :3. The 
divisionist would inflict upon his opponent the severest 



INDIVISIBILITY OF THE CHURCH UNIT. 79 



censure because he differs from him in his opinion, al- 
though his opponent is trying just as hand 1 to be right 
as himself. He would separate himself. 

A .distinction between an excommunication or with- 
drawal and ia division is noticed in the singular number 
as applied to persons withdrawn from. The following 
are examples : "If he neglect to hear the church." Matt. 
18 :17. "I have written, * * * with such an one, no not 
to eat." 1 Cor. 5 ill. Referring to a different proceed- 
ing it is said, "Therefore put away from among your- 
selves that wicked person." 1 Cor. 5:13. "'And if any 
mia.ii obey not our word note that man, and have no 
company with him." 2 Thess. 3 :14. According to these 
examples it is assumed that it would only be necessary 
to proceed against one person at a time. This principle 
is illustrated in the case of Ananias and Sapphira. It 
is understood that a division involves several persons. 
In our courts but one criminal is tried in one proceed- 
ing. Another difference is that divisions are marked 
by enmity and unbrotberly feeling, whereas, Paul says, 
"Yet count him not as an enemy, but admonish him as a 
brother," thus referring to the person censured'. In the 
separation the offender ceases to be a brother, in a with- 
drawal the offender continues to be a brother. Now it 
is seen that if a separation is to be made according to 
scripture the church is commanded to be "gathered to- 
gether." This arrangement certainly means that all 
should have a voice, at least those who are eligible by 
the rules of the church. In a division these principles 
are ignored. Only one transgressor can be tried at a 
time. That is, in a separation only one offender is in- 



80 BELIGIOTJiS ESSAYiS. 

volved at one time. Also it appears from the foregoing 
investigations that there is no such thing as withdraw- 
ing from a church; that is, there is no such thing as a 
spontaneous withdrawing of one or more persons. The 
churdh does the withdrawing. The only way out of the 
church is hy exclusion or by letter. Paul sent 'brethren 
to churches by written commendation. Col. 4. Also : 
"Need we, as some others, epistles of commendation to 
you, or letters of commendation from' you." 2 Cor. 
3 :1. "Whomsoever you shall approve by your letters." 
1 €or. 16 :3. It seems then that one may go to another 
church by letter. There are then two ways in which a 
member may be separated from his church. The one 
is honorable, the other is .dishonorable. The one by ex- 
clusion the other by letter. It is then unreasonable that 
a minister should extend an invitation to members of 
any other church to change membership, since there is 
no provision in the scriptures for such an act. The 
scriptures do not encourage desertions. A shepherd 
should not decoy sheep from another shepherd', although 
he may claim to be a better shepherd or that he has bet- 
ter "knowledge and understanding." Let there be no 
lo-heres or lo-theres. It does not seem to be assumed 
in the scriptures that a church member would desire to 
separate himself from his church through defection. It 
does not matter what apparent corruptions may appear 
in the church, real or imaginary, but if any member- 
ships are transferred let it be by letter only. If a 
brother imagines his church is becoming corrupt he 
surely cannot purify it by running away. If a brother 
becomes much dissatisfied with his church it is probable 



INDIVISIBILITY OF THE CHURCH UNIT. 81 

that he would do better work some where else. It is 
better then to give him a letter if he desires one, for of 
two evils chroose the lesser. The dissatisfaction is a re- 
sult of human nature or prejudice. 

Since unity depends on the growth of knowledge if 
any religious people adopt obstructive measures to the 
free dissemination of divine truth, trouble is liable to 
result. 

No reformer can separate himself and followers from 
his church. It is a spontaneous separation or with- 
drawal and is not provided for in the scriptures. If a 
man is excluded on account of his teaching it appears 
different. This does not apply to perverse disputers. 
1 Tim. 6 :5. History shows that reformations result in 
different sects from the fact that it is human to be in- 
tolerant toward! the opinions of others. It is to be 
hoped that time will correct this evil. A reformer 
should reform the heresies and abuses in his church. 

If a separation is made and is called a withdrawal it 
would evidently be the result of a contention about a 
doctrine or practice of the church, but it has been shown 
that a separation resulting from a contention is a di- 
vision and is forbidden. An example is found in the 
Hebrew believers, who never separated or made a divis- 
ion with the unbelieving Hebrews but continued to at- 
tend the duties of the church of the law. It is ia divine 
example of true unity. The Hebrew church really con- 
stituted the orthodox Mosaic church for before Christ 
came all the Jews believed in the coming Messiah, but 
when the Messiah did come a part were alienated by un- 
belief. Paul explains this principle. Bom. 11. Here 



82 RELIGIOUS BSSAY1S. 

the Mosaic church is represented' 'by an: olive tree and 
the unbelieving Jews are branches which are broken off 
and the Gentiles grafted in their stead. The Mosaic 
tree remained 1 . 

The present church is a continuation of the Mosaic 
establishment. There are members who conclude they 
will not partake of the holy communion because they 
think someone is eating who is unworthy. iSuch a mem- 
ber imay never see the day that such will not he the 
case. They call this withdrawing from such an un- 
worthy person. A withdrawal is not commanded in 
connection with this duty. The brother must eat. He 
is commiand'ed to eat. The communion is part of his 
spiritual nature. If the communion is taken in the 
proper spirit it is upbuilding. The communicant must 
not neglect this -duty. But how is he to prevent that 
unworthy person from eating? No individual can, in 
an orderly manner, prevent it. It requires the action 
of the church according to 1 Cor. 5. Timothy was di- 
rected) to "withdraw" from certain persons of corrupt 
minds. 1 Tim. 6 :5. This evidently does not mean that 
Timothy should iseparate from the organization with 
which he was identified or any organization but should 
"avoid" their company. Bom. 16 :17. This example il- 
lustrates the use of the word "withdraw" in punitive 
precepts of the New Testament scriptures. 

Judicial proceedings in the church are, therefore, sim- 
ilar to legal proceedings in the Courts. The civil law 
recognizes that a community may become so inflamed 
and prejudiced! against a criminal that he cannot get a 
fair trial. The defendant is allowed a change of venue. 



INDIVISIBILITY OF THE CHURCH UNIT. 83 

Such conditions may control in the church. The case 
at Antioch is an example. Acts 15. If there is much 
dispute or bitterness it is certainly wiser to resort to an 
external tribunal. In such oases brethren d!o not act 
as brethren should 1 act. 

It has now been learned that 1 Cor. 5 relates to 
church actions and establishes the only mode of the 
separation or anathema, that only one offender should 
be tried in one proceeding, that it is made the duty of 
each member eligible to have a voice and to be present, 
that a withdrawal is a social separation and not organic, 
an individual separation. 2 Thess. 3. i Withdraw your- 
selves from every brother," etc., not from the church; 
that a division is the result of a contention, the two, 
contention and division are associated, 1 €br. 1 and 3. 
There is no excuse in the scriptures for a division. 
There is no provision for a spontaneous withdrawal 
from the church. 

A removal can be made by letter only. The letter 
privilege is liable to be abused, since the references to 
their use are in cases of a removal to a different locality. 

The church may establish a tribunal or may make a 
change of venue. 1 Cor. 6. 

A reformer may teach in his own church. If the 
church or other assumed authority objects he may teach 
at some other point. Acts 19 :8, 9, but must still ad- 
here to his church as Paul continued to adhere to the 
church of the law and since there is no way provided 
in the scripture for him to do otherwise. 

In the foreordination and predestination of things it 
transpired that; the first church should be established 



84 RELIGIOUS BSSAYiS. 

amid the scenes of the struggles, condemnation and cru- 
cifixion of the 'Christ and at once wihile these events 
were vivid in the minds of the people. The work should 
hegin among his own people. 



UNITY OIF THE OHUROHES. 85 

CHAPTER VI. 
UNITY OF THE CHURCHES. 

Division is surely an evil thing, for a solemn charge 
against it exists in the scriptures. 1 Cor. 1 :10. Then, 
what is division? At least in its virulent form, it is a 
paroxysm. It is like the eruption of a volcano which 
lays a city in ruins, or like a cyclone which destroys life 
and property. It is the undue excitement of contention 
when law and order fail. It lies in the church and not 
between churches. Evidently the division at Corinth 
did not involve the church at Jerusalem or at any other 
point. If antipathy exists between churches it is an 
evil similar to division. Each church should strive for 
a high standard of scriptural interpretation and thus 
may move in linos and methods which diverge, sensibly, 
from other churches. As the different Legislatures in 
the United States enact different laws in each state for 
the suppression of the same crime and different laws for 
the advancement of the public good yet the same Object 
is in view. At least it seems that such a privilege of 
the church would be the consequence of church au- 
tonomy. 

If such conditions do exist, it does not appear how it 
can be called an evil of division. It is said, that in this 
country there exist two great political parties and this 
condition, it is claimed, is favorable to good govern- 
ment. But if on account of any faction there is insur- 
rection or violence, armed force may be required to sup- 



86 RELIGIOUS ESSAY'S. 

press the disturbance. The evil in this case does not 
exist in the division of parties or on account of different 
opinions, but on account of destructive measures, adopt- 
ed to promote party opinion and so it is of the church. 
So, all will agree that the members of .any church can, 
properly, state their preference of preachers and so it 
must have been at Corinth. The trouble did not exist 
in a preference for a certain preacher, but on account 
of certain views held by that preacher and since Paul 
objects to division on that account, it appears that the 
sin of division may be denned as not existing in differ- 
ence of opinion but on account of destructive measures 
to promote personal or party opinion or views. 

It can be assumed that the division at Corinth had 
advanced to the destruction of fellowship and unity oJ 
action or even to separation. Evidently, then, denomi- 
national issues do not constitute sinful .division. The 
denominationis are the aggregation of people of similar 
views, and often intolerance largely consumes fraternal 
relations with other churches. 

The confidence in the infallibility of personal or party 
convictions, is often the source of intolerable egotism. 
The following utterance of a minister is seen in a cur- 
rent religious periodical : "God has raised us up for a 
glorious purpose." This sentence is characteristic of a 
tremendous strain of party encomium. There can be 
nothing edifying in such work, it only widens the 
breach. It shows a self-exaltation unbecoming a minis- 
ter. The word "us" deserves particular notice. Tt 
means all those persons of similar views of the writer 
here referred to, and therefore is bitterly sectarian. That 



UNITY OF THE CHURCHES. 87 

sectarianism which exalts itself is forbidden, 1 Cor. 3. 
Instead of glorying in party, the scriptures say: "He 
that glorieth, let him glory in the Lord." 1 Cor. 1 :31. 
This is Paul's advice to the partisans at Corinth. "But 
now ye rejoice in your boasting: all such rejoicing is 
evil." James 4:16. The apostles gave themselves "con- 
tinually to prayer and the ministry of the word," Acts 
6:14. The ministry of the word! does not consist in 
denunciation and invective on the one hand nor party 
encomium on the other hand. The party should not 
glory in multiplicity. The numbering of the people 
has been condemned. 2 iSamuel 24. "Let us, therefore, 
follow after the things that make for peace, and things 
wherewith one m'ay edify another." Rom. 14 :19. This 
language must be common to all the churches. "But 
why dost thou judge thy brother." v. 10. Therefore who 
is thy brother? The Jews who -persecuted) Paul, he 
called brethren. This indicates .a general application 
of the word, fr VVho art thou that judgest another man's 
servant ? to his own master he standeth or f alleth." v. 4. 
You cannot therefore judge a servant, that is, you can- 
not judge another, since 'God is judge of all. Now, 
there are different grades of servants <aodj unprofitable 
servants (Matt. 25), yet they are servants and must not 
be judged by mien's views as ia standard. A scriptural 
tribunal, of course, is a different thing and has a cer- 
tain jurisdiction. 

Surely it is assumed in Romans 14, that brethren do 
err for if they did not err there would be no need of 
judgment, but it seems that he who assumes to judge is 
in greater error. The piece of vanity above referred 



88 RELI'GiaUlS ESSAYS, 

to as a party encomium is only an' example of what 
seems to be a serious disorder. It is such a sweeping 
judgment and such a needless fling at many good peo- 
ple. 

Thus many engage in a fratricidal strife in the name 
of truth. Is not God with all his people? If some are 
in error, who is perfect? No man should pre-empt the 
right to interpret the scriptures; no man is inspired. 
One human opinion against another human opinion 
which must stand on its merits in the judgment of the 
people. A dispassionate presentation 1 of the reasons for 
any particular views, without assuming to be a special 
Object of divine favor, will receive consideration from 
thoughtful people. 

As to names, Paul speaks of the gospel of the cir- 
cumcision and the gospel of the uncircum-cision, 'Gal. 2. 
The word "circumcision was applied to the Hebrew 
church to distinguish it from the church of the Gen- 
tiles. The word "uncirciiincision" wa9 applied to the 
Gentiles for a similar purpose, that is it was applied for 
the purpose of distinction. They were denominational 
terms. Therefore denominational names are not scrip- 
tural signs of division. 

What Paul terms a "carnal mindf * is the real cause of 
partisan conditions. And what happened at Antioch il- 
lustrates this principle, 'Gal. 2. While Peter was ac- 
tuated by the Holy Spirit alone, he communed with 
the Gentiles, but when under the influence of an ulterior 
force from the Jews, he separated himself with Barna- 
bas and all the Jews. Here it is understood that Peter 
and' Barnabas and all the Jews of the church separated 



UNITY OF THE CHULRiCHES. 89 

themselves from the uncircumcision, or there was a 
church of the circumcision and a church of the uncir- 
cumcision at Antioch. Paul was opposed to the separa- 
tion and told Peter he was wrong. It is seen from the 
action of both Peter and Paul that the apostles being 
directed by the Holy Spirit admitted of no division 
though they were people of different denominations or 
at least the Apostles' labors were in different denomi- 
nations (Gal. 2:3.) But, that division came by the in- 
tolerant spirit of other brethren. It is therefore con- 
cluded that all believers are common to the Holy Spirit, 
irrespective of differences of opinion or practice. It is 
here understood that such an one embodies a love of 
obedience and holiness. 

While the circumcision and uncircumcision, evidently, 
existed in separate church organizations as maintained 
by the Tubingen School of Theology, the conclusion of 
that school, that this condition existed between Peter 
and Paul is certainly incorrect. The organic separation 
between the Jews and Gentiles appears complete and in 
some respects prohibitory, yet the isolation and aliena- 
tion which exist now between the different denomina- 
tions could not have existed at that time. The testi- 
mony of Acts and of Paul's own pen (1 Cor. 16 :1, 3), 
shows that he had collections made among the Gentiles 
and forwarded to the Church at Jerusalem. "Then the 
disciples, every man according to his ability, determined 
to send relief unto the brethen which dwelt in Judea." 
Acts 11 :29. 

The brotherly kindness here exhibited does not seem 
to exist now between the denominations. It may there- 



90 BMJGIOU1S ESSAYS. 

fore be safely concluded that while the apostolic church 
was not in organic unity the work of the apostles was 
in unity. Here another truth seenns clearly established 
— (that in the apostolic age there was unity but not 
catholicity. 'Much confusion results by making these 
termis synonymous. Unity should always exist, while, 
it seems that catholicity imay never exist. 

It is also 'noticed that Paul's work among the Jews 
was not successful ((Acts 9) and he was finally con- 
ducted to Tarsus to illude their hostility, yet his suc- 
cess among the Gentiles was marvelous. On the other 
hand there is no account of much success attending the 
work of Peter among the Gentiles, while his success was 
great among the Jews. Hence Paul explains the situ- 
ation by saying : "The gospel of the uncircumcision was 
committed unto me, as the gospel of the circumcision 
was unto Peter ; for he that wrought effectually in Pe- 
ter to the apostleship of the circumcision the same was 
mighty in me towards the Gentiles." 'Gal. 2. The same 
principle is at work today. Paul was great in one de- 
nomination and Peter great in another denomination. 
And so now a minister of one denomination cannot suc- 
ceed with another denomination. 

The sharp contention between the churches of the 
apostolic age were not without results of very great ben- 
efit to mankind. Then as now there were those of prom- 
inence who w r ere always ready for an opportunity to 
rraake their cause aggressive. This brought out many 
of the great epistolary writings. These conditions also 
illustrate the flexible character of faith. 'Some people 
regard 1 faith as something very rigid, more because they 



TJiNilTY OF THE CHUBCHlKS. 91 

are rigid themselves and it is not realized that such a 
condition would leave us .all without hope. None of ua 
could hope to reach a perfect line of conduct. The great 
duty of a godly life is holiness and the way to holiness 
is very explicitly taught so that all may reach as high 
a standard as possible. Faith adjusts itself to different 
temperaments and modes of thought. Some elements 
of faith may be said to be inflexible, such as faith in 
God. 

The principles of unity are particularly discussed in 
Bphesians 4. Here are presented two forces that operate 
for unity, or unity is dependent on these two forces, first 
the unity of the spirit which is of love in the bond of 
peace. Peace is the result of this unity and creates ons 
brotherhood out of Jew and 'Gentile and so now it 
should unite all in a bond of love and peace. 

The second force here spoken of is in faith. This 
unity as explained, comes especially by teaching. The 
more knowledge we have the more we are unified, until 
we all come in the unity of the faith and of the knowl- 
edge of the son' of God (v. 13), which knowledge come3 
through the teaching of apostles and all other teachers 
(v. 11). The unity of faith depends on knowledge and 
the unity of the spirit on love. Here we might conclude 
that unity of faith would require uniformity in teach- 
ing. But the consequence of the unity of faith is "a 
perfect man," and as we further find "created in right- 
eousness and! true holiness." In fact, this chapter 
throughout emphasizes holiness and what it is and in- 
dicates that the unity of faith has reference to the per- 
fect life in faith, that a man should lead. The chapter 



92 RELIGIOUS ESSAYS. 

fitly begins with an exhortation to "walk worthy of the 
vocation wherewith ye are caHed 1 ." A man's walk is here 
made the sign 1 of fellowship. It is natural, or at least 
probable, that one man will be more holy than another 
or more "perfect," but this fact does not destroy unity. 

Uniformity or catholicity will engage one's aspira- 
tions and a growth toward such a condition is to be 
expected as a natural result of the growth of knowledge. 
The church became catholic about one hundred years af- 
ter the apostolic period, but it required' a struggle to ac- 
complish this result. This meant the adoption of a 
New Testament canon and a general agreement as to 
the doctrines it taught. Catholicity having been estab- 
lished it then required a struggle to maintain it. This 
struggle finally resulted, as all know, in persecution, 
many abuses, and then failed. 

Paul's teaching is as patent now as it ever was, and 
he shows that the Jew and Greek, bond and free, male 
and female, were one in Christ. This condition was, 
according to the customs of the time, a social impossi- 
bility, but the declaration shows the universality of the 
unity of the Spirit, also, that that which seems extreme 
and discordant becomes a harmonious whole. 

The work of the Spirit is seen in Paul's attitude to- 
ward the divisions at Corinth. There was a Pauline 
party or sect there and 1 this fact indicates that the di- 
visions were doctrinal since Paul was not present and 
could not be employed to preach regularly. Paul's 
answer to the Pauline division was the same as that to 
the other divisions. It would not be natural for a min- 
ister to want to silence his own party in the interest of 



UNITY OF THE CHfUBGHES. 93 

peace and unity. It is concluded, then, that the doc- 
trine taught ! by any of the divisions would be prefera- 
ble to division. It is dear, also, that in case of a con- 
tention in a church that the ministers in sympathy on 
different sides of the question, if at (a distance, should 
write, as Paul did, declaring against division, but those 
not guided by the 'Spirit are likely to take an opposite 
course and encourage their own party. Paul's example 
is worthy of study and emulation. 

Also it is seen that there was at Corinth a Sect or 
division for Paul, a sect of Apollos, a sect for Cephas 
or Peter, and a sect of Christ. Tfhe sect of Peter would 
represent the denomination of the circurncision and the 
sect of Paull would represent the denomination, of the 
uncircunucision. It is easy to imagine the source of 
trouble between the two parties, for Paul and Peter, 
but not so easy to determine what the party of Apollos 
and sect of Christ were contending for. Since Apollos 
watered where Paul planted it would seem probable 
that the sect of Apollos would have Pauline affinities. 
The sect of 'Christ had evidently rejected denomina- 
tional names. As to the merits of the issues involved in 
the contention, they were only worthy of the argument 
of silence and example of silence, by Paul. It is said 
that Apollos was so dissatisfied with conditions that he 
left 'Greece, thus, like Paul, neglecting his own sect. AM 
these sects are classed as divisions and the argument is 
emphasized for the elimination of contentions. No 
name .can sanctify a division or contention. There 
seems to be no effort to suppress opinion but to elimi- 
nate contentions about opinions. In Paul's argument 



94 RELIIGIOUlS ESSAY'S. 

for the unity of all these people of different beliefs it 
is shown that the work of the ministry is of different 
orders and that it is of different characters, as "gold, 
silver, precious stones, wood, clay, stubble." That 
some of this work is so bad or indifferent that it will be 
consumed or replaced by better work, yet unity is not 
destroyed and the workers will be slaved', which evident- 
ly means if they try to 'be faithful. 

•We learn of the church trouble at Corinth apparently 
accidentally through the Corinthian letters. It seems 
that some if not all the points of controversy were gener- 
al and not local. The Jews had colonized all the coun- 
tries where the apostles preached. Jew and Gentile, it 
appears, would mingle in the churches. The Jew was 
orthodox when he confessed faith in Christ. He was 
an orthodox believer and an orthodox Jew. What he 
was asked to do is found in Acts 2 :38. Peter's sermon 
was preached to the Jews only and not to the 'Gentiles. 
The time of the Gentiles had not yet come. Remission 
of sins had come through sacrificial offerings but dif- 
ferent conditions must now be eomlplied with. The Jew 
attended the church of Christ and 'also the service at 
the Synagogue, or, as at Ephesus, both services might 
be held in the synagogue. 

Intolerance is yet much in evidence around us. Re- 
cently a writer spoke of a church of "New Testament 
Faith and order." Evidently Ihis views (differed from 
the others, as to iC New Testament Faith and Order." All 
churches are supposed to -be of this character, at least, 
by their constituents. Strange to say there are those 
who have the conceit to say they are not. The above 



UNITY OiF THE CHURCHES. 95 

phrase would be understood to exclude certain churches 
from the "New Testament Faith and Order" according 
to the views of the writer. It is, probably, a matter of 
proper information to know men's views on this sub- 
ject, but to say any church is not of the New Testament 
Faith and Order certainly transcends scriptural au- 
thority. The use of the phrase under the circumstances 
is suggestive of invidious comparison. 

The real question raised is older than the New Testa- 
ment. It was under discussion in Acts 15 and at Co- 
rinth and at different times at Antioch. There was 
doubtless much of it which is not of record. The ques- 
tion of "faith and order" was not settled until the sec- 
ond century. After that they tried to keep it settled by 
killing people. The weakness of conceit makes much 
trouble on this question. Bait, if it is remembered, that 
there should be no contention over it, much good may 
come. 

The presence with us of the Catholic Ohoirch estab- 
lishment is & standing monument of tne fact that at one 
time the church was not Catholic. There is a Catholic 
Church and before this Catholic Church there was a not 
Catholic Church. There must be a not Catholic Church 
before there can be a Catholic Church. The word "Cath- 
olic" was applied to the church w(hen it became practi- 
cally uniform in doctrine and practice. For before this 
it was not so and so we have the name 'Catholic. This 
use of the word is traced in ancient writings as far back 
as A. D. 160 and its use probably existed earlier. The 
church emerged from a schismatic or factional condi- 
tion. Here is corroborated what is indicated in the 



96 RELIGIOUS ESSAYS. 

scriptures, that the apostolic and subapostolic church 
were denominational. The idea of a universal creed 
seems to be from a human source. 

Now, should we invite the conditions of the apostolk- 
church, which were more radical than denominational- 
ism is now, or should we flee to a universal creed sup- 
posed to 'be based on the scriptures much like that 
which has in time past strewn the earth with the bones 
of martyrs and 'banished and persecuted many? It 
seems that the "church fathers" had better opportuni- 
ties to perfect a creed of this kind. The apostolic 
church enjoyed unity, not through catholicity, but 
through the scriptures. The scriptures provide the way. 
Let 'love bind all, educate and study the truth, be faith- 
ful, accuse no other Church, assume nothing unscripturai 
in another church, "examine }'ourselves" (2 Cor. 13:5), 
not others. 

Again, much good doctrine is taught in the Lord's 
prayer, John 17. Unity between God's people is such 
as exists between the Father in Heaven and his only be- 
gotten Son. The Heavenly Father and the Son have 
different names by which they are designated. These 
different names had nothing to do with their unity. 
The names of designation are adopted in families, yet 
the}' are brethren. The Smith family will have a«s 
many names of designation as there are members of 
the family, }*et they are all Smiths and all are brethren. 
The Heavenly Father and Son may be compared to an 
earthly father and son in which the son is a wise son 
who "maketh a glad father." It is understood that the 
Heavenly Father and the 'Son made no mistakes but 



UiXITY OF THE CHURCHES. 97 

that an eartMy father and son will make mistakes 
though they do not intend to make them. So it is with 
any one, whether he is a believer or an infidel. There- 
fore, if a man is mistaken, it has nothing to do with 
unity. 

While in the world the Son was separated from the 
Father, since it was necessary for him to go to the 
Father, v. 11. The unity then was such as could exi^t 
in separation. If persons are separated they may be one 
through love, labors and sympathies. There is a com- 
mon unity in relationship and having a common cause. 
The object of the Son was to do the will of the Father. 
The Father and Son worked together in this accom- 
plishment. They were united in accomplishing the same 
object. The unity under consideration is illustrated in 
v. 12, where all had been kept in the Father's name ex- 
cept the son of perdition. He was lost. The unity of 
the twelve was here broken. Faithfulness is here made 
the ground of unity. 

The scriptural idea or oneness is shown in the rela- 
tion of husband and wife. They are said to be of one 
flesh. It is a flesh unity to distinguish it from the 
spiritual unity. The relation is of the flesh and ends 
with the flesh. 'Gen. 2 :21, 22. Adam found that his 
wife was bone of his bone and flesh of his flesh. The 
scriptures show what is flesh and what is spirit. The 
wife assumes her husband's name but also reserves some 
distinguishing name. It is seen that the husband and 
wife may differ in their views about things in which 
they are mutually interested. Yet this is no excuse, m 
the scriptures, for divorce or legal separation. On this 
point marital unity and spiritual unity are the same. 



98 RELIGIOUS ESSAYS. 

The kinship of the father and son does not necessarily 
imply unity, since there is often much discord and en- 
mity between father and son. Therefore, the unity de- 
sired did not consist in name or in presence, or because 
the Father and Son could see alike, for that would not 
be human, nor did it consist in kinship. It did consist 
in love (verses 23 and 24), in faithfulness, in unity of 
purpose, in sacrifice, in encouraging every one in every 
good work. 

Yet the name problem continues to assert itself. Je- 
sus said of his disciples, "I kept them in thy name." 
(v. 12) and asked the Father to continue to keep them 
through his own name. Is it understood 1 (that the 
church wears the name of the Father? The church is 
constituted of a peoplle of God. As it is said, "Ye shau 
be my people." 2 Cor. 6:16. Satan rules the world ami 
God rules his people. There are two distinct peoples, 
the church and the world. Paul addressed the Corin- 
thian brethren as 'the "Church of God." Again it is 
said "feed the Church of God." Acts 20. Jesus said, 
"upon this rock will I build my church," The/'e seems 
to be a discrepancy. But he says, "they are thine and 
all mine are thine and thine are mine." Yet he kept 
them in his Father's name. 

The name here appears to signify the person for it is 
said "Thou, Father, art in me, and I in thee, that they 
also may be one in us." In one petition they are in his 
name and in another petition they are in the Father 
and Son also. The church, then, is the Church of God 
whether of the Father or Son or whatever its name of 
designation. 



UNITY OF THE CHUROHIEiS. 99 

Pursuing the subject further, it is found that the 
phrase "church' of God" is several times used in the 
New Testament and the house of 'God is synonymous 
with the "church of 'God," and that the house of wor- 
ship is the "house of God." It is found that the 
"Churches of Christ" are mentioned ian-d "the churches 
of Judea which were in Christ." Gal. 1 :22 ; 1 Thess. 
2:14. 

In the apostolic age there were churches of the Law, 
where Moses was taught in every synagogue. These 
were assumed to ibe also churches of 'God, so that to 
say "church of 'God" did not distinguish of which faith 
it was. But when one said it was a church of Christ 
people understood what was meant. When Paul spoke 
of the churches of Judea he added, "which were in 
Christ." The same use of the term is met with in 1 
Thess. 2 :14. Church of Christ or churches of Christ 
were necessary terms of designation. But their use 
was incidental. The word "Christians" was coined by 
unbelievers and was the word which the world applied 
to believers in Christ. Peter applies the term to believ- 
ers who were suffering persecutions evidently because 
their enemies used the term in their accusations. 1 Pet. 
4 :16. Its use here is circumstantial. This position is 
strengthened by noting that this same epistle opens 
with the most formal and elaborate address of all epis- 
tles and does not contain the word 'Christian. The u?^ 
of the word by Agrippa to Paul illustrates its use 
among the Gentiles. Paul 'did not reiterate the term 
or otherwise adopt it. There are numerous references 
to members of the church individually and collectively 



100 RELIGIOUS ESSAY'S. 

and- the terms used by the apostles should be studied. 

The use of the term "Christian" would evidently and 
naturally come in this way: The unbelievers or pagan 
heard of a man in Judea who taught certain strange 
doctrines and on that account was put to death. They 
would name his followers after their leader. The unbe 
lievers knew Christ as a man and not as a divine per- 
son. The word is still used in the sense it was then 
used. 

It should be noted that the word "Church" is used 
in the Xew Testament mostly without any qualifying 
word or phrase. These qualifying words are not requir- 
ed unless necessary to the sense. In a spiritual sense a 
church is the "Church of God" which implies the Fath- 
er and the Son. As a man, the Son was the Christ. The 
occasion for the use of the name church of Christ does 
not exist now as in the days of the apostles. There are 
the churches of God and the people of God all over the 
United States and other countries. If one is a church 
of Christ they all are if they are believers. But there 
is no present demand for the distinction. It is only 
necessary to speak of the church and it will be under- 
stood what is meant. This is the Xew Testament prac- 
tice. If the plain Xew Testament practice be adopted, 
it will eliminate the tendency of factions to drag the 
name of God or of Christ into factional use as special 
patrons of any special people. But there are conditions 
existing now as similar conditions existed in apostolic 
days that constitute denominationalism which necessi- 
tates the use of terms of designation. These terms are 
necessary and of great convenience. As long as there 



IM.ITY OF THE CHURCHES. 101 

is intolerance and as long as a difference of opinion is 
made a test of fellowship these conditions will probably 
exist. 

Now, in the apostolic chtirch there were simply the 
church or churches. If necessary to designate what 
people it was, they said they were the people of God 
or church of 'God. If it was necessary to designate 
what religion more specifically, they were the churches 
of Christ. If it was necessary to he more specific the 
denominations were mentioned, as the circumcision and 
uncircumcision, and so on. It is found that certain be- 
lievers believed in circumcision and other believers did 
not believe in circumcision. Here the names arose out 
of a certain striking characteristic of belief, as now we 
have the Baptists and Presbyterians. 

The petition of Jesus was that his followers might be 
kept in the name of the Father and that "they also 
may be one in us." That is, in the Father and Son. 
Here is the name equation in which if the church is 
kept in the Father's name is equal to being in the Fath- 
er and Son. The argument is this: If the ehurch is 
<-alled the church of God, Jesus Christ is included in 
the term God; that is, the Father and 1 Son are God, 
John 1:1. For in Christ "dwelleth all the fullness of 
the Godhead bodily." Col. 2 :9. The name "God," then 
as the name of the Son, takes precedence of all other 
names of the Son. It is therefore ordained that the 
church be called the church of God. 

Xow, when the Father said to mankind that Jesus 
was his Son it is reasonably understood and was evi- 
dently intended to be understood that his Son held the 



102 REMGI0TJ1S ESSAY'S. 

fame relation to the Father in Heaven that an earthly 
son has to hie father. The earthly son inherits the 
same powers andi capacities that his father possesses. 
The scriptures teach this doctrine of the Son of God, 
that is, He has inherited the powers, attributes and ca- 
pacities of the Father. 

Since "God created <all thing® by Jesus Christ" 
(Eph. 3:9) and "by whom he made the worlds" (Heb. 
1:2), if Jesus was the person in the Garden with Adam 
and Eve, he was God there and must have been spiritual 
and he was with spiritual people, but when he became 
the iSon of the Virgin Mary he was Christ the Savior 
of the world. He was now of the flesh. The Church is 
of the flesh iand ibones of Christ. In the fleshly relation 
the church is in Christ and in the spirituail relation the 
church is in 'God. Eph. 5 :30. In the New Testament 
Christ is called Lord. In the 'Garden He was called 
Lord God. That is, as a man he was Lord but in the 
garden he was both. He was Lord as the patron of 
mian. 

It has been learned that Jesus prayed that his follow- 
ers be kept in his Father's name and it is learned from 
the apostles that this name was God. 

It is further found that the name apostle is much 
more exalted than the word disciple. For from among 
his disciples Christ "chose twelve whom also he named 
apostles." Luke 6 :13. The name disciple is not men- 
tioned by Paul iand why he did not mention it is a 
question for consideration. The name is common in 
the evangelistic writings. In order to open the way to 
the solution of this apparent discrepancy two proposi- 
tions are offered : 



UNITY OF THE CHURCHES. 103 

First, It is reasonable to assume that the Hebrew 
church used many terms comparatively unknown among 
the Gentiles and .that the Gentiles used terms unknown 
to the Hebrews. 

■Second', That Paul would not use these unknown 
terms unless it was necessary. 

To illustrate Uhe first proposition, it is known that in 
the United States where all the people form one nation 
and speak one language if one travels from one part of 
the country to another he meets with words that are 
new to him. Certain words belonging to the vernacular 
•will be in use in one part and other words in other 
parts. But it is seen tjhat the Hebrews were a different 
nation from the Gentiles and spoke a different language 
and were a ritualistic and ceremonial people and the 
social separation was very complete. Under these cir- 
cumstances the 'Gentiles would be required to adopt 
from the Jews such principles and language as were 
essential to salvation. Therefore, if Paul, who was the 
Apostle to the Gentiles, failed to mention a term com- 
mon among the Hebrew believers this fact has, it seems, 
some indication that the term was not in use among the 
Gentiles. 

It is further found that the term "disciple" was not 
mentioned in the epistles of any of the apostles. The 
name is in use in the historical portion of the New Tes- 
tament. This distinction seems remarkable. The name, 
therefore, was not accepted by the apostles as a proper 
term of address. It must, therefore, be eliminated by 
those who would follow the apostles. 

Since the Pharisees called Uhemselves disciples n? 



104 RELIGIOUS ESSAYiS. 

Mioses and there were disciples of John, and also das- 
ciJples of Jesus, the name requires at any time a qualify- 
ing term, expressed or implied. 

Jesus aalled his followers disciples from whom he 
chose the twelve. The term, therefore, had its origin 
before the church was established and 1 suitable while the 
disciples were unorganized, but at least the term does 
not appear in the epistolary work of the apostles. 

The fiuxional character of names is shown by the adop- 
tion of the word catholic by the early church almost be- 
fore the apostles' faces were lost to the memory of men. 
At tlhis time the church had doubtless much of the un- 
written word and the traditions of the apostles. The 
repeating character of history is shown by the fact that 
there are among the protestants at this time many zeal- 
iouis catholics who may he called catholics as distinguish- 
ed from Eoman Catholics. Any new creed, however, 
v.hether oral or written, or however specious, necessarily 
must adopt some term of designation. If a scriptural 
term, the common property of all the churches, be adop- 
ted, that act forbids ethers of another creed from adop- 
ting the term, since it would lead to the evil of confus- 
ion; for each creed as said before requires a different 
name. This principle while apparently self-evident, is 
exemplified by Paul. 1 €or. 1 :12. Here one ®i the di- 
visions at Corinth was evidently the circumcision and 
another the uncircuancision,but Paul designated them by 
the name of their leaders, Peter and Paul, respectively, 
as now among the protestants a church is sometimes 
called by its denominational name but sometimes by the 
name of the leader. So it would seem both methods 



UNITY OF THE CHURCHES. 105 

were in use in the 'apostolic church. Here the name of 
Christ is not only a denominational term but is here 
made the name of a dii vision. It is understood that the 
whole proceeding was denounced and illustrates further 
the error of adopting scriptural names as terms of des- 
ignation. 

Here also Paul asked the question, "Is Christ divid- 
ed' ?" which implies that 'all of these denominations were 
in Christ; that is, their 'denominational character had 
nothing to do with their relation with Christ. Why 
Christ was divided is explained in verse 11, where it is 
said, "there are contentions among you." The conse- 
quence is stated in the next verse, where the divisions 
are named. "There are contentions among you — every 
one of you saith, I am of Paul" and so on. To cure 
divisions, then, eliminate the cause which is contentions. 
It is carnal. A debate is a contention. 

There was a still more serious side to the Corinthian 
situation. Those of the division of Paul rejected Peter 
as a leader or teacher and those of the division of Peter 
rejected the teaching of Paul or partly so. Since Peter 
and Paul were both apostles of Christ and the Spirit 
could not he arrayed against himself, the question be- 
came pertinent, "Is Christ divided '?" All sectarianism 
rests on this principle, that one sect rejects things 
taught or believed by another sect. Undoubtedly this 
principle asserted itself with great emphasis at Corinth. 
While Luther is greatly honored by protestants, they do 
net accept all he taught. The leader in the Petrine Sect 
were evidently referred to in 2 Cor. 11, and were He- 
brews, verse 22. The Hebrews were for Peter. 



106 BBLIOIOU1S ESSAY1S. 

Apollos was approved by the Spirit. Therefore the 
leadership of three of iihe divisions mentioned by Paul 
were approved by the Spirit. But there is no record 
that the division for 'Christ was approved by the Spirit. 
This division had no inspired 'leader and the curious 
thing is that they rejected those people who bad inspired 
leaders. It is also observed that this party adopted the 
name Christ as a term of party designation, contrary 
to the example of the divisions of Paul and Peter, which 
had inspired approval. The disposition of human na- 
ture exhibited by these divisions was probably rebuked 
by Paul as follows : "I thank 'God that I baptized none 
of you/' at the same time mentioning a very few ex- 
ceptions. Jesus himself baptized not (John 4:2), prob- 
ably because it would be a source of boasting and divis- 
ion. 

The New Testament seems to verify the following 
proposition : 

■No name applied to any of the Holy Trinity should 
be assumed by any human being. The derivative word 
"Gcdlj' 7 " is 'found to be applied to faithful people but it 
would not appear well for one to apply the term to 
himself, and the same principle, it seems, would apply 
to the derivative word "Christian." The disciples were 
called Christians not calling themselves Christians. 
There is a tendency to adopt the word Christian in- 
stead of the word ; Godly, contrary to apostolic usage. 
The word 'Christian is a most catholic term, being ap- 
plied to the godly 'and the profane also. It is applied to 
things animate and to things inanimate. It is thought 
to be unnecessary to illustrate this sacrilegious use of 



UMTY OIF THE CHURCHES. 107 

the term and it seems an inevitable consequence of its 
use by believer or infidel. Therefore, the world will use 
it but the saint should not. 

If the name Christian is applied to members of the 
church, even, it is applied to hypocrites and the un- 
faithful. This is not laccording to tlhe exclusive char- 
acter of the apostolic writings. iSuch terms as "elect," 
"faithful," "holy brethren," and like terms were in 
use. These terms could not be mistaken and only in- 
cluded those whose work made them acceptable to God. 
The authority for the use of divine titles should be 
sought in apostolic usage. The word Christianity is 
not found in the New Testament. 

It now seems proper to consider the collateral work 
of the epistolary writings. It appears that there were, 
much of the time, at least a number of the ministry as- 
sociated with Paul, some coming, some going. Some of 
these ministers were sent by different churches for va- 
rious purposes and it would be natural that some would 
resort to Paul as an instructor and some for advice and 
in other cases to assist in any way the gospel work. 
Paul mentions a number of them, in his epistles, others 
are included in his addresses to the churches. iSome of 
them were present when the letters were written. Un- 
der these circumstances doubtless the contents 1 were 
thoroughly discussed. Then one having Paul's confi- 
dence, was sent with the letter to its destination. This 
messenger could then read and expound the epistle. 

There are a number of references to the conditions 
here mentioned. Tychicus, who carried the Ephesian 
letter, is an example. "But that ye also may know my 



108 EBLI'GIlOUiS BSSAYiS. 

affairs, and) how I do, Tychicus, a beloved brother, and 
'faithful minister in the Lord, shall make known to yon 
all things." It is seen that "all things" includes such 
assistance as they should require. 

The exigencies of conditions at 'Corinth was thought 
to require no less than four ministers, including Timo- 
thy, one for each sect, probably. These ministers were 
doubtless supplied with the necessary instructions to 
restore peace, but what they did is mere conjecture ex- 
cept the reading of the letter. 

It has been stated that if any creed, oral or written, 
be given a name which was scriptural or otherwise then 
other creeds were precluded from adopting that name 
and that Paul's dictum verified the statement. It is 
seen that one of the sects at 'Corinth adopted the name 
Christ and that, therefore, the other creeds or sects 
could not be designated by that name, as shown by 
Paul's language. 

How the delegation of letter carriers worked on this 
problem is not known, but they undoubtedly left some 
emphatic traditions among the 'Corinthians and these 
traditions had not perished when the Corinthians con- 
sented to become Catholics only. A glance at the apos- 
tolic writings shows that a variety of names were 
adopted in referring to the followers of Christ ; in fact, 
any term that seemed appropriate and these terms ap- 
plied to all, irrespective of creed. The appearance of 
using any particular name seems to have been evaded. 
This principle applied to general names and not to creed 
names, which are in nature particular names and existed 
with the organization. The name circumcision ceased 



UMTY OF THEi OHUKOHES. 109 

to be used when the organization ceased. The name un- 
eircumcision ceased to be used, then, because no longer 
needed though the organization still existed. The 
creed name dies when the organization ceases to exist. 

Paul's address to the church at Corinth, where de- 
nominational issues were emphatic, shows 'that all the 
sects were included in the address 'and called the church 
of God. So now all the denominations in any city 
or town would be included in the name church of God. 
Paul called all the people in these sects brethren, in- 
cluding those who rejected his teaching. So now if 
people 'differ in their views and one does not believe 
aM another may teach it is no reason that they are not 
brethren. Also this epistle shows that there must be 
some way of designating creeds. 

People of 'God call themselves 'Christians and even 
much effort has been made to enforce and propagate the 
idea that they should wear the name of Christ and no 
other name. The origin of the idea is strange. Christ 
is not the name of the Son of God. The angel told his 
mother Mary to call his name Jesus and that was his 
only name. Several terms were applied to him denot- 
ing office or duties. Christ was one of these terms. The 
name Jesus was not an uncommon name and in order 
to distinguish Jesus the Son of God from others of the 
same name it was necessary to say Jesus the 'Christ, 
which was shortened to Jesus Christ. Christ was a title 
meaning "The Anointed" and was no more the name of 
the Son of 'God than "Prophet" was the name of Jere- 
miah the prophet. The name Christ was alone becom- 
ing the holiness of the Son of 'God and unbecoming for 



110 RELIIGIOUS ESSAYS, 

other purposes. The word' Christian was in use among 
the pagans long before any of the epistles of the apos- 
tles were written and it is seen the word was not adopted 
hy these writers. The idea that the term Christian orig- 
inated among the pagans forms current literature. 
Archdeacon Farrar states that the name Christian came 
into use among the pagans through the mistaken idea 
that the term Christ was the name of Christ. He 
quotes Tertullian as saying to the pagans "You call us 
Christians." This was written about the end of the sec- 
ond century. The church was catholic and its enemies 
called its members 'Christians. It might be expected 
that a word which originated among the pagans and not 
peculiar to the vocabulary of the apostles would possess 
no spiritual significance, all because Jesus desired that 
his followers be kept in his Father's name, John 17. 
The churches are the most fortunate which are not 
mixed up with a scriptural name for a creed name. 

It has been noticed that the church of the Gentiles 
was called the church of God) and that this term includ- 
ed all sects. | The churches of Judea required an ad- 
ditional term, "in Christ" (Gal. 1:22; Thess. 2:14) to 
distinguish them from the church of the unbelieving 
Jews. These two references indicate that the churches 
of Judea were, therefore churches of 'Christ when nec- 
essary to make a distinction. It seems that this was 
the only application of the term ^Ghiureh of 'Christ." 
All churdhes are churches of 'God in Christ Jesus, but 
the last phrase was left off in speaking of the 'Gentile 
churches or any churches except the Jews. Evidently 
the Jews constituted the so-called churches of Christ. 



UNilTY OF THE CHUKCHES. Ill 

These churches circumcised their children and kept the 
law of Moses. 

In practice it seems that the phrase "in Christ" was 
left off in addresses to the 'Gentiles and "of God" was 
left off in speaking of churches of Judea. However, 
the term, "Church of 'Christ" was not adopted in the 
addresses of the apostles to the churches, which shows 
the term was not catholic, hut distinctive. 

It has been pointed out that all the Jews believed in 
Christ in that the 'Christ had been promised and would 
come. Thus *far they were Christians but this did not 
imply that they believed in Jesus. Would a belief in 
Jesus make them any more Christian. If there is such 
g thing as a Christian that does not necessarily imply 
that such an one believes in Jesus as the Christ. Evi- 
dently the word "Christian" has no definite application. 
It does not define anything. The problem before Che 
apostles was to identify Jesus as the Christ. This was 
the conclusion Peter reached in his Pentecostal sermon. 
He closed his sermon with this declaration, "Therefore 
let all the house of Israel know assuredly, that God 
bath made that same Jesus, whom ye have crucified, 
both Lord and Christ." There were many other evi- 
dences not mentioned in this sermon. 

Thus it appears why the Apostles did not use the 
term "Christian." 

It has been shown that the word "disciple" was not 
catholic and that the word ^Christian" was catholic as 
the world sees it but had no legitimate place among be- 
lievers that the term "Church of Christ" could not be 
catholic. Therefore, if the term "Church of Christ" 



112 KiELKGtfOUiSi BSSAiYiS. 

was not catholic it was applied to a particular people 
and this people was composed of Jews. One can infer 
from these conclusions that the sect of Christ at Corinth 
was composed of Jews or of Gentiles influenced by the 
Jews. 

It is further developed that the term "Church of 
iGod ,J is the only catholic term applied to the church. 
It has been found that in general it is only necessary to 
say church or churches, and, if necessary, to prefix or 
affix the creed name to determine the denomination. 

In the study of creedls it is found that a contrary 
statement of a single principle may cause organic di- 
vision and the adoption of a new creed name. Baptism 
illustrates this peculiarity. 'Slavery once caused divis- 
ion of the churches. It is impossible to foresee what 
accident will cause a division. If a party tries to be- 
come an example to the world of the glory and peace 
of a universal creed it suddenly becomes the victim of 
division. Thus if the world is to be evangelized it seems 
that it miust be done through the tribulation of division. 
Such things bring sorrow to the godly heart. But if 
contentions are eliminated the churches are probably 
better cared for. It may be stated with the certainty 
of law that catholicity or a universal creed presents the 
most formidable impediment to the development of 
truth. This is verified by the history of the church. 
Where a community is dominated by the influence of 
one creed or denomination only, intolerance assumes its 
most arrogant form. It is a development of the dispo- 
sition of human nature to resist innovations. It is per- 
haps natural, at least with some, to receive this propo- 



UNITY 0>F THE CHURCHES. 113 

sition with regret, yet the evidence in its favor is sweep- 
ing. Just recently a young man remarked, "Why, there 
are six hundred and sixty-six denominations.' 7 Yet un- 
der this condition of Protestantism civilization has 
anade the greatest progress. It is difficult to believe 
that the conditions in the apostolic church could have 
'been an accident. 

Again, the present catholic church began under as 
favorable auspices as any united effort could assume. 
Yet it has become a power to reckon with. The union- 
ist can take solace in this, that since according to the 
scriptures light and knowledge are the antidote for the 
asperities of denominationalisrn and since denomina- 
tionalism is favorable to the growth of light and knowl- 
edge, then denominationalism will reduce itself to noth- 
ing or a an'eie nominal condition. There is a feeling 
that comity and general agreement should be encour- 
aged but to engage in a campaign in the cause of cath- 
olicity must be out of place, and unscriptural. 

Again, catholicity favors the growth of the episco- 
pacy. Under present denominationalism it is seen that 
such a growth as the catholic hierarchy is impossible. 
The number of denominations is remarkable yet there 
are believers in Christ who cannot find a denomination 
which is consistent with their views! However, such 
persons should associate themselves with a church; oth- 
erwise one is in no position to wield much good influ- 
ence. The Bible is a book of truth and its principles 
are the only and best principles for humanity, yet peo- 
ple will differ in their interpretation of the book which 
all love and reverence alike. It is inconceivable that 



114 EiBLIGIOUiS ESSAYS. 

the scriptures should supply names for all sects or 
creeds and it is almost as incredible that any one should 
believe that his creed should take precedence over other 
creed's or should be an exception. These misnomers are 
likely to arise from an imaginary resemblance of a par- 
ticular church to the 'apostolic church. It cannot be 
assumed that the apostolic church will ever he repro- 
duced. It i9 most desirable to reproduce its virtues. 
Catholicity condemns the apostolic church which was 
denominational. 

When a spectator or stranger sees an inscription over 
a church door if he is informed, he understands by the 
inscription what peculiar doctrines the people who meet 
there believe and teach. If he does not so understand, 
the inscription serves a reference whereby he may he- 
come informed. Thus the inscription becomes a creed 
index or is a creed name. The inscription is useless 
unless it serves this purpose. Such an inscription should 
be explicit. 

From the foregoing consideration, it is concluded 
that when a body of 'believers becomes so distinct in 
their belief as to require a separate name, it becomes a 
denomination, the name being the denominator. To 'at- 
tempt to conceal the denominational idea is affectation. 
As has been shown, no name is required unless different 
creed conditions exist. 

'It has been said that the term "Church of Cod" is 
the only catholic term in the New Testament scriptures 
applied to the church. But if some particular people 
should adopt the phrase as a name it would not then be 
Catholic, having been turned from its scriptural use. 



UNITY OF THE CHURCHES. 115 

It has also been noticed tShat the term is nsed) a very 
few times by the apostles. The term seems to be nsed 
chiefly for emphasis. There seems to be a caution in 
this against the profuse or indiscriminate use of a di- 
vine term. The contrast between 'divine terms and 
creed names here appears. A creed name is much nsed. 
It is posted above the church doors and is used for des- 
ignation by believers and unbelievers and by publishers 
and in fact by any one who desires to make reference 
to a particular church. 

If there were no sources of contention and a univer- 
sal accord and harmony pervaded the apostolic churches 
as to creed or belief, why should Paul exhort "to keep 
the unity of the Spirit in the bon'd of peace" (Eph. 
4 :3 ) that is to exhort for peace. This unity was called 
the unity of the Spirit, for while the Jews and Gentiles 
formed two separate denominations, the Holy Spirit 
performed the same work for one creed as for the other 
and this was true of any faction. For the instructions 
in spiritual gifts (1 Cor. 14) were evidently delivered 
in common to all the factions at Corinth, implying that 
each faction possessed these gifts, and they a^ thus as- 
sumed to be icommon to all creeds. Now, the term 
"unity of the Spirit" must have originated out of its 
similarity to the communion of the Holy Spirit here 
illustrated. 

While apparently the Holy Spirit wrought among 
different creeds without respect of person, it was not an- 
ticipated that unity would be practical to this extent 
among the 'denominations. As before noticed, the dif- 
ference is fortunately observed in the work of Peter and 



116 RELIGIOUS ESSAYiS. 

Paul. It would (have been to a large extent a useless 
sacrifice for Paul to have labored among the Jews while 
at the same time (he could excel among the Gentiles. But 
Peter could excel among the Jews. However, the rela- 
tions of the two apostles was most intimate and frater- 
nal for Peter spoke of Paul as "our beloved brother 
Paul/ 7 hut in general the unity of the Spirit involves a 
"bond of peace" which must mean that the churches 
live in peace irrespective of creed. 

Now it has been thought desirable in this work to 
imitate, at least in essential features, the vocabulary of 
the apostles. Mention has been made of the word 
'Christian. It seems that the apostles scarcely had oc- 
casion to do even this much. The writer does not be- 
lieve the word was in use in the apostolic church. Its 
prevalence among all denominations at this time is cer- 
tainly worthy of remark. The term' ^Christian Church" 
is not found] in the scriptures. 

Would it not be just as intelligible to say church and 
leave off the term Christian? Is not the term superflu- 
ous? At least this is the way the apostles did it. It is 
certainly profitable to study the scriptural use of the 
word "church" with its qualifying terms in which it is 
found, as already pointed out, that there is one endur- 
ing name for all generations and all creeds and all other 
names were merely temporary. Apostolic practice shows 
that tJhe word "church" is sufficient unless qualified by 
some term for differential purposes which in general 
are creed 1 names. 

The term "God" signifies, as near as can be ex- 
pressed, an underived and permanent existence or a be- 



UNITY OF THE SHURCHE8. 117 

ing different from any being one has knowledge con- 
cerning. Hence, it is said there is one 'God only. 
Mark 12 :32. 

In the New Testament, and especially in the Gos- 
pels, the word "Father" takes the place of the term 
"God." Father is a relative term and the term "God" 
is more absolute in character. It is not suitable to apply 
the term "God" to man, while the term "Father" is ap- 
plied to man. The word "Father" does not take the place 
of the term "God" as a name and expression of the ab- 
solute character of God, but the term "Father" is an 
expression of relationship of the church. Therefore the 
term "Father" becomes a common term for the church. 
Christ fully illustrated the use of the term "Father." 
Therefore, there seems to be a design in inserting the 
uncommon term "God" in the name of the church to 
exclude the term from a common use by the church. 

The creed name is common; the church name is un- 
common. The use of the creed name is common; the 
use of the church name is uncommon. If the church 
should become sufficiently catholicized to omit creed 
names, then the wisdom of the iprimitive church is 
commended and the name should again become catholic 
The primitive church was not called catholic Christian 
or Christian Church, but was the 'Catholic Church; that 
is it was the Church with a word attached signifying a 
prominent principle of the church. In this, the church 
followed a principle of the apostolic church which has 
been pointed out. 

In the first Corinthian letter, it is known that Paul 
was writing to a church divided into sects. The writer 



118 RE1L1GIOU1S ESSAYS. 

believes it is profitable to keep this fact before the mind 
in the study of the letter. For evidently as a conse- 
quence much is said 1 of unity and while some reason 
from the unity of God and the Spirit to catholic con- 
ditions in the church, Paul contrasts the diversities and 
different ministries in the church with the unity of God 
(chapter 12) and shows that those whom one would 
consider unworthy in their methods of work might be 
the most favored of 'God, thus giving a proper warning 
against invidious judgments upon other sects. And it 
seems reasonable that the plea for charity in the next 
chapter was suggested by these sectarian conditions 
which suggested a charitable consideration of the opin- 
ions of others. 

It matters not how specious or reasonable a man's 
views may appear to himself, he should not 'be so pre- 
sumptuous as to hold them up as a pattern for others. 
Here is a man who believes in this creed and believes 
it is exactly or essentially according to the Bible. Like- 
wise there is a man who believes another creed, or 
otherwise he would not accept it. There is an apparent 
difference in the creeds but this is not a matter of use- 
less contention. In this creed matter there are many 
who "strain at a knat and swallow a camel." 

There are numerous people who feel that it is a duty 
to promote the Catholicism of the churches. Real spir- 
itual unity is eclipsed by the Utopian character of the 
catholic idea. The principle of Catholicism has a prac- 
tical application in the Moslem and Roman Catholic 
churches where there is a central head which directs all 
things. Denominationalism is the result of independent 
investigation. 



UNITY OF THE OHUJROHES. 119 

Again, the manner of church development is illustra- 
ted by the parable of the mustard seed. The mustard 
seed, evidently, was the Jews, from whom: the church 
originated. The Jews were separated from the world by 
their law and tradition,, which enveloped them like the 
pericarp which envelopes the seed. It was necessary t •■» 
break this pericarp before the church could grow. 

It is remarkable that the power of developing the 
institutions of the church was delegated to the church 
itself. At least this is seen in the administration of 
the Lord's Supper. After a generation (1 Cor. 11) 
shows the church was wayward and uncouth in per- 
forming this rite, such that it should be reproved. There 
was nothing here to pattern after. It was necessary for 
the church to develop the best method 1 of performing 
this duty. There was no liturgy because the Church 
had developed none. It is evident, however, that the 
church should advance from what is indicated in the 
chapter referred to. It is also manifest that the de- 
velopment of these ordinances would provoke much 
discussion and difference of opinion. The manner of 
these discussions is seen in Acts. 15. The tree is the 
church but it is also clearly stated that it contained 
branches; that is, the churdh developed into branches 
for the accommodation of the people. As the tree grew 
the branches multiplied and grew stronger. The 
branches probably did not appear much alike, but all 
took life from the ground which is assumed to be Christ. 

'There was polygamy in the apostolic dhurch and it 
was necessary for the church to develop the institution 
of marriage. The church is a product of developoment. 



120 BELIiGHOUS ESSAYS. 

Under the Mosaic dispensation it was specified how all 
things should be done. In the new dispensation it ap- 
pears different. The development idea which is de- 
rived from the parable assumes, of course, that the de- 
velopment began on the Day of Pentecost and continued 
from that time on. There is but one sound basis or 
ground for this development. That basis is contained in 
the teachings of the apostles and prophets, Jesus Christ 
•being the chief corner stone. 



THE HIGHER SOCIAL LIFE. 121 

CHAPTER VII. 
THE HIGHER SO'CIAL LIEE. 

It now seems suitable to examine into the moral and 
religious disposition of society and more particularly of 
the more exclusive and artificial part devoted to tn> 
pursuit of pleasure. The scriptures, above all other 
.sources, reveal the ultimate social ideas. The creation 
in the garden will be referred to farther on. 

All who enjoy the fascinations of society will no 
doubt agree that pleasure is the object of society. On 
the other hand, all who enjoy a godly life must admit 
that such a life is a life of self-denial. "If any man 
come after nie, let him deny himself and take up his 
cross and follow me/' Matt. 16 :21. "She that liveth in 
pleasure is dead while she liveth." 1 Tim. 5 :G. "Turn 
away" from "lovers of pleasure." 2 Tim. 3 :4, 5. On 
the one hand there is death, on the other hand there is 
life. "If a man keep my saying, he shall never see 
death." John 8 :51. This scripture is a great consola- 
tion to the faithful. 

Certainly life should be a pleasure. The sunlight is a 
pleasure and it should be a pleasure to do right. Then, 
there are pleasures which are, at least, harmless and 
pleasures which are sinful. If there is to be a social 
event in any neighborhood, especially of young people, 
women may be expected to form a part of the company. 
They are expected to make the occasion more delight- 
ful. 



122 RELTGIOUiS ESSAYS. 

Men and women are created to be associated in matri- 
monial life only. Gen. 2 :18-22. The woman was crea- 
ted for a companion for the man and not of men. They 
were mutually endowed with fascinating qualities to 
make matrimonial life desirable and happy, which quali- 
ties become destructive to future happiness when de- 
voted to inconstant purposes. That which should bo 
constant is devoted to that which is variable by the 
inconstant subject. Society seeks a promiscuous com- 
panionship. What consistency is there in living a part 
of a life promiscuous and a part in matrimony? The 
most charming woman must bestow her charms on but 
one companion. This is the type shown in the account 
of the creation of Eve. "While Adam slept G-od re- 
moved a rib from his side and somewhere created Eve 
and brought her to Adam. Adam said, "This is now 
bone of my bone and flesh of my flesh." 

Now, Eve sustained the same natural relation to 
Adam before she saw him as she did after she saw him. 
She was bone of his bone and flesh of his flesh when 
she first breathed the breath of life. Thus it is learned 
that each unmarried woman sustains the same relation 
to her future husband before she is married as she does 
after she is (married, and this relation exists from child- 
hood*. Thus the ruinous folly of promiscuous compan- 
ionship before marriage is more perfectly condemned. 
It is destructive of morals and future happiness. There- 
fore the manifestation of a desire for the company of a 
young woman by a young man is, from the natural 
standpoint, equivalent to a proposition for marriage. For 
what other legitimate object could he have in view? If 



THE HIGHER SOCIAL LIFE. 123 

this simple principle was admitted in law it would save 
much tedious and perplexing litigation. The unmar- 
ried should show the same prudence of conduct as the 
married woman who is absent from her husband. If 
two are affianced and spend an hour in mutual compan- 
ionship that hour is borrowed from married life. It is 
improper. On account of ignorance of social manners if 
a young man makes such advances his object in making 
such advances should 'be at once made 'known to the 
parents,, so that his conduct may he understood. He at 
once becomes responsible. Here is what the Persians 
are reported as saying on this subject : 

"When you have many flowers in a garden you be- 
come accustomed to them and do not appreciate their 
fragrance, but when you are kept out of the garden and 
have only a single rose brought to you you will inhale 
its perfume and appreciate its heauty. 

"So it is with the young. When they seldom see one 
of the opposite sex they value them more and make bet- 
ter wives and husbands. From twelve to sixteen is the 
marriagible age for boys and girls even younger." 

This principle will now be examined from another 
standpoint. Any pioneer will be pleased to communicate 
his knowledge of the growth of society or any other 
facts connected with the early settling of this country. 
It is learned that a large portion of the northwest ter- 
ritory was originally covered with forests. This forest 
consisted chiefly of oak, walnut, poplar, hickory, beech, 
sugar-tree, maple, elm and gum, with an undergrowth 
of sassafras, ironwood, hornbeam, dogwood, hazel, paw- 
paw, greenbrier and wild grapes. It is also seen that the 



124 RELIGIOUS ESSAYiS. 

different varieties were not evenly distributed, owing 
much to the quality of the soil. The traveler who tra- 
versed these forests would unconsciously pass from a 
locality where one variety predominated to a locality 
where another variety predominated, so that the kind of 
growth often suggested local names, as White Oak 
Branch, Elan Grove, Poplar Ridge, Pawpaw Bend. 
These names remain permanent, though the forests havt> 
long since disappeared. 

In these forests the settlers were to make their fu- 
ture homes. They secured a title to such lands as they 
saw fit to purchase from the government. They usually 
sought a spring of water and each one prepared to erect 
his future home. A cabin and other outbuildings were 
erected. Then the forest must be cleared away, the 
'surface made into fields for cultivation. These fields 
composed the new farm. This was accomplished by la- 
boring not only during the daylight, hut often much of 
the night. The industrious housewife wrought flax and 
wool into clothes. 

The growth of the community did not proceed far 
without churches and sehoolhouses. Evidently these 
things are necessary to good society. The time of the 
year for the school to begin, usually in the autumn, hav- 
ing been agreed upon and the date set, the children of 
the neighborhood assembled at the proper hour at the 
schoolhouse, the teacher also heing present. Let it be 
observed that the seats in the house were arranged, a 
part on one side of the house and a part on the other 
side, with an aisle between the two sections of seats. 
Wlhen the children arrived the girls took seats on one 



THE HIGHER SOCIAL LilFE. 125 

side of the aisle and the boys on the other side. This 
was a crude way of battling with co-education. Recess 
being announced the children went forth to play. Chil- 
dren love to fplay. It will be noticed that the girls, 
especially those under ten or twelve years of age, group 
themselves together to play. The boys also of the same 
age group themselves together. Here nature points out 
the way, and teaches a lesson. Nature segregates the 
sexes ! This phenomenon is not peculiar to any particu- 
lar locality or social condition. It is universal. 

After the age of ten or twelve } T ears is reached, new 
and powerful influences appear. New attractions exert 
themselves among the young people. A segregation in 
pairs now manifests itself. Nature works now to bring 
about matrimonial relations, but not promiscuous rela- 
tions. There is no natural object in promiscuity. Na- 
ture and scripture agree in the prudence of early mar- 
riage. Prov. 5 :18; Mai. 2 :14. If this law is forbidden 
then restraint is necessary. While this restraint should 
'be the law of society it has four chief sources : The 
individual, the parent, the teacher and pastor. Every 
well-directed community should have separate schools 
for boys and girls, especially after the age of ten or 
twelve years. It is imperative in our high schools. 

Our State legislatures make appropriations for the 
endowment of state educational institutions ostensibly, 
for the education of young men, but no school for girls 
receives any attention. The same is true of universities 
endowed by private gifts. If girls attend these institu- 
tions supplied for young men the work is called co-edu- 
cation. 



126 REOGIOUiS ESSAYS. 

A current university bulletin sees 'fit to honor the 
day the first young woman entered the institution, the 
Committee or Cataloguer being unconscious, that, if 
there had been provided 1 an institution of equal advan- 
tages for young women then the proposition to enter an 
institution with young men would have been absurd. 

A daughter is nothing if she is not brought up in the 
proprieties of life and these qualities are dependent 
largely upon the parents and well may the mother re- 
gret the day that she feels called upon to allow her 
daughter to depart from her influence. If, however, 
she concludes to do so, she should feel that her daugh- 
ter is in charge of some one who can, as near as possi- 
ble, fill her own place in guiding the conduct of her 
daughter. It would, at once, be suggested that some 
other mother who had brought up daughters circum- 
spectly, would meet this requirement. But there is suffi- 
cient proof that there are many women, who may be 
married or unmarried, who are qualified to do this work 
as well as it can be done by a stranger, but no man can 
claim this quality. Consequently girls who attend young 
men's schools have practically no discipline. 

While the writer greatly favors the liberal endowment 
of girl's schools the difficulties encountered in co-edu- 
cation are much mitigated by the establishment of dor- 
mitories for women, convenient to the college buildings 
and in charge of a capable superintendent or dean, hav- 
ing the oversight of the conduct of the students at all 
times. Such students should be admitted to the insti- 
tution only on condition that they lodge in the dormi- 
tory. In all dismissals from the class rooms or else- 



THE HIGHER SOCIAL LIFE. 127 

where the girls should precede the men leaving the 
room. 

Another difficulty in co-education is the general disre- 
spect of young men for young women attending the 
same school. Scarcely any young woman escapes jeer- 
ing remarks. These scurrilous attacks commonly heard 
in private conversation, are much to be deplored, espec- 
ially when, often the objects of attack are the most tal- 
ented and respectable young women. It lias been said by 
high authority that it is the result of envy. It is anore 
probably one of the consequences of unnatural condi- 
tions. 

Another difficulty appears in the arrangement of a 
curriculum, since co-education evidently assumes that 
the educational qualifications and requirements of wo- 
man are the same as those of men. It is generally ac- 
cepted that the object of a liberal education is to fit one 
more perfectly for his chosen profession or occupation in 
life. Also that education greatly enlarges the scope of 
usefulness. Certainly in general the objects to be ac- 
complished in life by men are different from those of 
women, and therefore would require a different course 
of study. Even men, who adopt different pursuits in 
life, require technical, literary and scientific schools, in- 
cluding a very different range of studies. It appears 
then that a curriculum suitable for men would not be 
suitable for women. 

The model girl will, with few exceptions, rule a home 
in the near future. Here will be centered her energies 
and devotion, in the home, in the family and it is to be 
hoped in the church. What, then, could be more proper 



128 RELIGIOUS ESSAYS. 

and fitting than the study of a model home? There 
are plain homes, luxurious homes and palatial homes. 
The plain home is the common type. These different 
styles may 'be found around and contiguous to all prom- 
inent schools. The routine and cost of conducting them 
could also he studied. Xot'hing, perhaps, in this line 
is more interesting than the rural home with its scenes 
and duties. It is gratifying to note that there is a 
tendency to simplify and reduce the cares of sumiptuou* 
homes. One of the most important subjects, receiv- 
ing but little attention, is, domestic economy. 

The ideal life is in the family. This involves a 
knowledge of the proper management of children and of 
infant hygiene. In the school, men must seek the level 
of the practical duties of life, and this does seem very 
proper for women. 

In the matter of work it may be observed that the 
wife will woik all day with as delicate an instrument 
as a sewing needle and the husband will toil all day 
wielding so heavy an instrument as a sledlge. While the 
wife does much work which is more laborious than sew- 
ing and the husband may do much in which there is 
less fatigue than in using a sledge, yet in general, thfi 
needle and sledge represent the diversity of power em- 
ployed. Of course, there are notable exceptions in which 
great feats of masculine character are accomplished by 
women. They sometimes work in fields and other places 
where they should not work, for in such work they are 
liable to lose their health. When the weather is favora- 
ble it is both charming and healthful to do light out- 
door work. These principles form a basis for con-clu- 



THE HIGHER SOCIAL LIFE. 129 

sion9 in educational work, for (men should be able to 
endure more arduous college work than women. Thi-* 
constitutes the endurance problem of co-education. 

If a young iman matriculates in a college or universi- 
ty, the end to be attained by his attendance there is sup- 
posed to be understood and his whole energies shouki 
be directed to the accomplishment of the purpose in 
view. The work to he done should not only include all 
the student can perform under ordinary circumstances 
but the work should include all that can be done under 
extraordinary circumstances. 

In general there is too much waste of energy. In 
athletics it must be learned how important it is to ad- 
here strictly to a rigid diet and punctuality in habits in 
order to achieve success, yet future success in life de- 
pends far more on intellectual acquirements than on 
athletics. It is more important, then, to lend strength 
to one's energies in order to be more successful in in- 
tellectual work and to accomplish a maximum amount 
of work in a given time. 

Considering the paramount importance of this de- 
partment of work it is paradoxical that enthusiasm is 
easily excited in athletics, while the teacher or faculty 
is required to exercise constant diligence in stimulating 
interest in intellectual work. 

Men and women may accomplish much in scholastic 
work, hut much better work can be accomplished separ- 
ately and on different lines, and much less demoraliza- 
tion. Yet there must be much in a curriculum which 
is common to all requiring a liberal education. The 
humanities aTe required by both men and women. The 



130 RELIGIOUS ESSA/YiS. 

Mathematics and other sciences will be divided or dif- 
ferently emphasized. 

Discipline is rendered more difficult by the community 
of young men and women who meet together often and 
waste much valuable time in repartee, pleasantry and 
wooing, and late hours and revelry add destruction to 
both body and soul. And even in dormitories girls are 
spirited away by night, sometimes from a window, in 
like manner as Paul eluded the governor of Damascus. 
By all means such conduct should not be permitted. 

The State should take knowledge of the moral char- 
acter of the work done in the University or any other 
school. iSuch an institution should make better and 
more useful citizens. If it does not make men better 
than they otherwise would be then it should be abol- 
ished. 

The environment of institutions of learning invites 
social and moral depravity. Therefore, the only thing 
that can 'be done is to reduce this tendency to a mini- 
mum and the argument for the existence of such in- 
stitutions must show that there are compensating ac- 
quirements which are essential to good society. Social 
conditions in many of our high schools and colleges are 
a menace to those who would bring up their daughters 
prudently at 'home. Social mixing of young men and 
women, let it be remembered, should take place at home 
under the parental direction. Such conduct has no place 
in a school. Teachers will place .girls in company of 
boys who would not be allowed to be in their company 
in the home. If such arrangements were legitimate 
there could be no complaint, but such things .grow out 
of a vitiating practice of indiscriminate mixing. 



TUB HIGHER SOCIAL LIFE. 131 

Schools may be classed as parochial or secular. Paro- 
chial schools are sustained by the church. All schools 
are or should be parochial either directly or indirectly, 
and under clerical influence. Education originated with 
and was promoted by the priesthood and hence is a re- 
ligious cause. As a consequence education has been 
most successful under the influence of the church. There 
is in humanity a lore to know things. Such a desire 
can be well satisfied by such a school as that of Plato. 
But it is found that such work is only subservient to 
the accomplishment of greater objects. The young must 
be fitted for success in this life and also must be fitted 
for the life to come. The idea of education involves 
the cultivation of the moral and religious nature of 
(man. 

It is the object of the churdh not only to provide for 
ample intellectual cultivation but also to cultivate the 
moral and religious nature. Owing to present limita- 
tions the church is inadequate to include all the people 
in a scheme of public instruction. Therefore, the state 
becomes the agent to complete the work of educating all 
the people. In this work the state becomes the agent of 
the churdh. 

The state schools cannot safely proceed without the 
superintendence of the church. It seems that public 
sentiment has not fully matured in regard to the rela- 
tion of the church to state education and this means the 
church, for it is believed that the people would not op- 
pose the disposition of the church. The writer re- 
cently talked with a school superintendent who was also 
an earnest church worker. He said it was generally 



132 RELIGIOUS ESSAYS. 

thought that the state schools should be neutral in mat- 
ters of religion. It is clear that if Christ does not get 
his work in the school Satan will. Therefore, there can 
be no neutral ground. Here it is seen how specious yet 
how fallacious a proposition can be. ^He that is not 
with me is against me." Matt. 12. It is unfortunate 
for the church to abandon a field like this to the adver- 
sary. This country has a religion — it is called the 
Christian Religion. It is the prevailing religion and 
the people generally concur in it, whether they belong 
to the church or not. This means that our institutions 
should be religious. If an instructor is not for Christ 
he is against Christ. 

But that which is extraneous is not initial or recep- 
tive to such an apparent degree in the common grades 
of the schools as when the mind becomes sufficiently 
mature and the pupil being away from home influence 
and the influence of the home church. Then the ap- 
peals of Scepticism are more dangerous. It certainly is 
important at this stage of the student's life, if not at 
other times, that he he surrounded by church influence. 
There is no place which has the religious atmosphere of 
the church. It therefore, seems well to encourage 
church attendance by allowing credit on school work for 
such attendance. 

As for the home the statutes should strengthen the 
discipline of the home and punish refractory members 
of the family when the parents are unable to control. 
Beut. 21 :18. Girls should not be out after dark unless 
escorted by one of the family. They should not visit an 
office at any hour alone. It follows from previous con- 



THE HIGHER SIOCHAXj IHJFE. 133 

elusions that any occupation which associates a woman 
with men should be discouraged. Aside from tempta- 
tions, continuous association promotes morbid attach 
ments, when truly there should he no such association. 
One may say, "I ami an immune from temptation." 
Such an one is surely moat important in setting a good 
example in proper living. 

There seems to be some awakening of the public con- 
science to moral degeneration which has for its chief 
basis the freedom and laxity of manners between men 
and women of all ages, yet it is surprising that tl»3 
awakening has not come more in touch with this evil in 
our schools and colleges, carrying in its train widespread 
death and destruction. Separate schools for boys and 
girls is the chief remedy. 'Subsidiary to this tlhe disci- 
pline should 'be military. 



134 BELIGIOU.S ESSAYS. 

CHAPTER VIII. 

SOCIAL AMUSEMENTS. 

Dancing, card-playing and theater-going are the 
prominent social amusements. Dancing and theater- 
going are much alike in their moral aspects. They are 
regarded as evils by devout people. 

THE DANCE IS THE MOST PROMINENT AND WILL NOW 
BE EXAMINED. 

Anciently the dance was a mode of expressing relig- 
ious enthusiasm or patriotic feeling, but this high stand - 
ard has been lost. Anciently only women danced. Now 
the dance is revelry and lasciviousness. Now a call for 
women only to dance would probably meet with no re- 
sponse. All this means degeneracy in society and art 
in the modern dance. The performer's attention is be- 
stowed on his partner and not on art. 

Here is cited the performance of Salome, the daugh- 
ter of Herodias, who entertained King Herod with his 
lords and captains. This dance was such a success that 
the king offered to grant her any request she might 
make, even to half his kingdom. She was not en- 
cumbered with a masculine partner. Mark 6 :22. 

It is difficult to see how the modern dance can be 
utilized, for good, either with or without a partner. 
Anciently the dance cultivated muscular action and 
graceful movement and the hilarity stimulated vitalitv 
and was used in praising <jod by the Israelites. Thus it 



SOCIAL AMiU&EMiENTS 135 

received divine favor and therefore was useful, but, as 
has been noted, it is quite different now. 

The dance is now promiscuity, in that men and wo- 
men, old and young, married and unmarried, mingle 
together in one common pursuit of pleasure. Age and 
marriage relations are for the time supposed to be 
eliminated. Nothing must be allowed to interfere with 
the excitement of the emotional nature. Eeligious 
apathy and moral relaxation must be the result of such 
conditions. Well did Lord Byron characterize the 
dance, when he represented the dancers as affecting to 
be even oblivious to the booming of the cannon of Wa- 
terloo. He says, 

"There was a sound of revelry by night" 

and again :• 
"Music arose with its voluptuous swell 
Soft eyes looked love to eyes which spake again" 

Agaio 
"On with the dance ! let joy be unconfined, 
No sleep till morn, when youth and pleasure meet." 

It is understood that Lord Byron had little or no in- 
terest in morality or religion, but he was fully able 
and competent to analyze the modern dance and show 
what its elements are. He certainly did this to the sat- 
isfaction of all. The following points are established 
from his analysis: 

1. That the dance is revelry. 

2. That it is sensual and voluptuous. 

3. That Cupid reigns supreme in the dance. 

4. The object is pleasure. 



136 KHLIGIOUS ESSAYS. 

Now let the language of Peter be contrasted with this 
statement : 

"For the time past of our life * * * when we walked 
in lascwio-usness, lusts, excess of wine, revellings, ban- 
quetings and abominable idolatries, wherein they think 
it strange that ye run not with them." 1 Peter 4:1-5. 
Here Peter refers to former companions who were mor- 
tified because after their associates became converted 
they ceased to do the things which Peter mentions. 

The word "voluptuous" in Byron's analysis, has the 
same meaning as "lascivious" in Peter's language. They 
who do "revelings," "Shall not inherit the Kingdom 
of God." Gal. 5:21. The dance is revelry, according 
to Lord Byron, who is standard on the use of words. 

The modern dance is revelry and the scriptures show 
that no one who engages in revelry has any part in the 
Kingdom of Heaven. There are lasciviousness and the 
pursuit of pleasure, elements of the dance, which are 
condemned by the scriptures. 1 Peter 4:1-5. It does 
seem, therefore, that there are many people who do not 
understand what conversion means. They profess 'Christ 
and continue in worldliness. People of God who do not 
dance have been reported as saying that they could 
see no harm in it while those who do not profess faith 
will say that it is not proper conduct for the followers 
of Christ. Municipal authorities in our leading cities 
have been compelled to regulate the dance as they would 
the saloon, the police declaring that the dance destroys 
the morals of the young. Yet some see no harm in it ! 

•Oh ! The transports in the service of Bacchus ! This 
worship of Terpsichore! Depart from me, Morpheus! 



■SOGIAIj AjMIUSEMIENTS. 137 

There is no charm in your dreams ! Depart sleep ! Pe- 
part slumber! Let Bacchus reign till morning! Wel- 
come Cupid; cut the fetters of restraint and open wide 
the gates of pleasure. "On with the dance"! Feed 
the fires of matrimonial infidelity and debase the young ! 

The commands are frequent and impressive in the 
scriptures to avoid the company of persons of unholy 
life. First 'Corinthians 5, is an example. Now the 
man who is called a brother goes into the dance and 
consciously or unconsciously embraces and keeps the 
company of harlots, for such persons, in a most insid- 
ious manner, frequent quite all social occasions and 
most especially the dance. It matters not whether it is 
a high dance or a low dance. They are unbiquitous and 
prove themselves equal to the occasion. They enter 
royal courts and 1 corrupt legislative halls. They may 
not be notorious, but they are present. There is no ex- 
cuse for ignorance on this point. The evil of social 
conditions is the chief attraction. The woman that goes 
to the dance comes to the embrace and company of the 
adulterer and fornicator. 

At the time that the scriptural inhibitions were writ- 
ten, such a social abomination as the modern dance did 
not exist. Then there are many who frequent social 
occasions who lead a double life, which is not generally 
known. The conditions are unboly, the associations are 
unscriptural. The scriptures assume that a brother 
mingles with evil people in the line of duty, which is 
different from making them companions. 

"In luxury and riot, feast and dance." Here Mlton 
associates the dance with riotous conduct, much like 



138 RELI&IiOUlS ES9AYIS. 

Boron's view. But according to the scriptures the rev- 
eller is doomed. The lascivious or voluptuous aTe 
doomed. Let us, therefore, take the more heed to Peter, 
who says, "For as much, then, as 'Christ hath suffered 
for us in the flesh, arm yourselves likewise with the 
same mind." 1 Peter 4 :l-5. This sentiment condemns 
the lover of pleasure, to which class the dancer belongs 
(see statement five above). James says, "Is any merry? 
let him sing psalms." James 5 :13. Quite a different 
exercise from dancing or card-playing. This scripture 
shaves off these amusements as the sharp scythe shaves 
the grass from the smooth lawn. It has a far-reaching 
purpose. If }*ou feel merry enough to dance the apostle 
confronts you with a hymn-book. This is religion. "A? 
on the banks of Eurotas, or on Mount Cynthus' top, 
Diana leacls the circular dances, round whom a numer- 
ous train of mountain nymphs play in rings." Virgil. 

Here the introduction of a masculine deity into the 
dance would destroy the beauty of expression which for 
purity is much the same as Homer's description of the 
Sirens. Contrast Virgil with Byron's presentation of 
the modern dance. The modern dance admits only of 
a voluptuous presentation. However, these classics do 
not reach the high ideal of the Bible, which does not 
represent any heavenly beings as dancing! The name 
of the Muse, Terpsichore, has sometimes been applied to 
dancing organizations, but this Muse represents a much 
higher ideal than the modern dance. Virgil proves this. 
Therefore, do not corrupt such an ideal ! 

The voluptuous nature of the modern dance is much 
the same as the degenerate worship of Thammuz, Ezek. 



SOCIAL AMUSEMENTS. 139 

8 :14. This worship, according to Milton, was engaged 
in by iSyrian damsels. The ritual consisted in lamenta- 
tions, succeeded by revelry : 

"Thammuz came next behind, 
'Whose annual wound, to Lebanon allured 
The Syrian damsels to lament his fate 
In amorous ditties all a Summer's Day, 
While smooth Adonis from his native rock 
Kan purple to the sea, supposed with blood 
Of Thammuz yearly wounded the love-tale 
Infected Sions daughters with like heat, 
(Whose wanton passions in the sacred porch 
Bzekiel saw, when, by the vision led, 
His eyes surveyed the dark idolatries 
Of alienated Judah." 

Thammuz is supposed to be the same as Adonis and 
the "love tale" is that of Venus and Adonis. 

Judah's girls were brought up in an ideal climate 
and in a land adorned with floral splendor. The hills 
and valleys were carpeted with flowers. Pope expands 
this thought as follows: 

"See spicy clouds from lowly iSaron rise, 
And 'CarmePs flowery top perfumes the skies" ! 

Crystal streams of water from mountain springs 
meandered through the valleys and watered the olive 
groves, vineyards, fields and flocks. The perfumes 
wafted from the hills above met the fragrance of the 
valleys below. Amid these scenes Judah's girls 
wreathed in flowers met to dance. Judges 21 :£1. Here 



140 E0QLIiGI»OU)S ESSAYS. 

the fair met the fair only. Young men took no part. 
This manner of social conduct was the result of the 
conceptions of propriety handed down from mother Eve. 

Again, were not the 'Grecian women great and beau- 
tiful ? They engaged in those spectacular performances 
in music and dancing, called the orgies. Those relig- 
ious frenzies manifested in the worship of Orpheus and 
other deities, were perhaps the most exciting known to 
ancient or modern times. The climax of these ravings 
was reached when they procured a bull and tore him to 
pieces while alive, that they might hear his roaring and 
eat his raw flesh. Women, only took part in these per- 
formances. 

The Olympic games were mostly athletic exercises 
celebrated on Olympia's plain in honor of Japiter. 
Aside from these games there were many tilings to 
make the celebration a great national and international 
attraction. Among these attractions were feasts, pro- 
cessions, ovations and 1 so on. These performances cer- 
tainly would have been a great amusement to women as 
well as men, 'but women were excluded by custom. All 
of which illustrates the principle under consideration. 

In the temple at Jerusalem, apartments were provided 
in which men and women worshiped separately. 

The examples cited show that in social associations 
there was separation of men and women among ancient 
civilized nations whether Jew or Gentile and that these 
conditions were concurred in by prophet and bard. The 
men of God, the sages of the ages, the spiritual feeders 
of mankind, those from whom we drink of the hallowed 
fountain, have sanctified these conditions. A wayward 



SOCIAL AMJUSEMJEMTS. 141 

(generation has torn down the structure from the rock 
on which it was founded and built on the sand. 

There is not a more noble or urgent work than the 
elevationof women in pagan lands. Their condition 
seems, in many cases to be a cruel oppression. Yet un- 
der the most favorable conditions in gospel countries it 
appears natural to neglect women. It has been pointed 
out that munificent gifts both public and private have 
been made to ipromote the education of young men, but 
it is to be deplored that legislators and philanthropists 
have not made ample provision of this kind for women. 

It will be argued that women were unjustly affected 
by ancient customs, but it does not follow that it was 
originally so. Corruptions may make their way into 
any social system. That they might have had more lib • 
erty does not mean that liberty can be defined to mean 
the elimination of all restraint and all rules of decorum. 
It is to be hoped that in the noble work of correcting 
either ancient or modern evils the road to vice may not 
be made so easy. 

BANQTJiETIiNG. 

1 Peter 4:1. 

It has been shown that dancing is revelling and 
revelling is condemned as an evil in the scriptures. Also 
the same scriptures put banqueting in the same cata- 
gory of evils. The banquet is a feast in the sense that 
it is more luxurious. A feast may become a banquet 
or may become a festival. The feast may become a 
celebration of a religious holiday, which may be an act 
of self-denial or even of self affliction, but should prop- 



142 RELI'GMOUtS ESI8AYS. 

erly be, in part at least, an act of rejoicing. The action, 
then, intended to be eliminated from holy life is luxu- 
rious feasting. If the scriptures condemn reveling, ban- 
queting or any other practice it should certainly be 
concluded sufficient proof that they are evils. Temper- 
ance is enjoined as one of the graces (2 Peter 1:6) 
but banqueting is intemperate. All things forbidden 
by the scriptures are detrimental to society. At any rate 
the examples in the scriptures fully illustrate G-od's 
disapprobation of the banquet. They seem to be favor- 
ite opportunities for the execution of divine judgments. 

It appears that Job's sons were engaged in banqueting 
when they were destroyed. They were gathered together 
eating and drinking wine. Haman received his sen- 
tence while at a royal banquet. Samson's final great 
slaughter of the Philistines took place" when their 
hearts were merry" in a great rejoicing over his down- 
fall. 

A notable example was Belshazzar's feast, or banquet, 
when the hand-writing appeared on the wall. "In that 
night was Belshazzer the King of the Chaldeans slain." 
Therefore, let all who would engage in the banquet or in 
the dance or other revelry look upon the wall, for 
whether visible or invisible the writing is on the wall; 
"thou art weighed in the balance and art found want- 
ing." Dan. 5. We are here enabled to announce a pe- 
culiar principle. A great catastrophe or calamity is, it 
seems, preceded by a great sense of security and vivaci- 
ty, followed by extraordinary exhibitions of delight and 
pleasure. 

This condition will exist at the end of the world as it 



SGCIIAL AMlUSEMIENTS. 143 

did when the flood came. Matt. 24 :37-39. The seven 
years of plenty preceded the seven years of famine. This 
principle, strange enough, is illustrated in Byron's de- 
scription of the battle of Waterloo. 

A life of revelling, then, is a premonition of appalling 
consequences in the future life. Instead then of a life 
fraught with such perilous conditions let us rather heed 
the bell that calls to the house of prayer and to the 
shrine of our devotions. 

GAMES. 

■Gaming is a trial of power and skill in operating a 
contrivance designed for sporting purposes. It is nota- 
ble that games in which hazzard and chance are in- 
volved are the most fascinating. Many games are con- 
sidered harmless even by the most pious ;people, yet 
when it is considered that children must be restrained 
in their play and laws are enacted to restrain adults in 
some games it is seen that games are destructive to 
useful pursuits. This is at least the legitimate tend- 
ency. 'Games are a waste of time. It is easy to persuade 
one that he need's a little recreation which may be sup- 
plied by a game, but the more of this recreation he 
takes the more he wants. Time goes and the insidious 
character of the game is developed. This is a special 
characteristic of the game of cards. Anything that de- 
stroys a man's time is robbery, for it is said, "time is 
money." 

One of the most serious features connected with 
games is the temptation to wager. The fascination of 
the game, especially of cards, does not seem complete 



144 RELIGIOUS ESSAYiS. 

without the wager. This venture is likely to involve 
not only the loss of time but the loss of money, also. 
There is no consideration for money lost in a wage r 
If anyone is much about public places it is not uncom- 
mon to see two or more men arrange themselves for a 
card game. They may be young men. They may be 
considered respectable. Apparently there is nothing dis- 
orderly about their conduct, except perhaps the game 
itself. There is nothing in the performance to appeal 
to anyone. The time is lost which could be employed 
in acquiring useful information from a good book or 
otherwise employed in something useful. It is a temp- 
tation to waste many hours that should be spent in 
sleep. The game is apt to involve contention and strife. 
It is a temptation, at least in imany cases, to wager 
money or other property on the issues of the game. The 
example may induce others to engage in gaming, caus- 
ing their ruin or death. It is usually necessary to ex- 
tend invitations to persons wno are not interested or 
are engaged in something useful. 

If games cause the ruin of one person that fact 
proves that the tendency is evil. Therefore, any one 
who intends to lead an exemplary life should not en- 
gage in games. 

The individual is impressed with a love of gaming 
in the development period. A mature human life may 
be divided into the infantile and adult periods. The 
infantile period may be divided into the age of instinct 
and the age of mental development. The age of instinct 
is about twelve years and the development period about 
the same. It is a remarkable principle in the animal 



SOCIAL AMUSEMENTS. 145 

kingdom that the existence of the young is wholly de- 
pendent on the parent. This is especially true of mam- 
mals. Here the work of instinct is seen in the attach- 
ment between parent and offspring. Instinct teaches 
that separation means destruction. Anything that in- 
tervenes to separate parent and offspring results in ex- 
treme distress and the more imminent the danger the 
closer they cling together. It is natural, therefore, in 
the genus homo, that the child should be closely asso- 
ciated with the parent, at least until it can be self- 
supporting. 'When this point of existence is reached 
the separation of parent and offspring is natural and 
therefore not extremely distressing. 

The onset of the instinctive age is accomplished by 
acquirements of great importance to the child, such as 
walking and talking. The first walk is a source of great 
joy to the family and many encores are apt to follow. 
After this, instinct lead's the child to entertain itself by 
imitating adult persons, generally its parents, in their 
useful occupations. Instinct directs the child to use- 
ful acquirements, but •when reason begins to be the di- 
recting influence this disposition, as in other things, is 
often unstable. The reason must be •cultivated and 
educated. While the reason of the child is too weak to 
guide it, it must require the directing power of mature 
intellects of parents and teachers. Since instinct has 
pointed the child to useful occupations it is evident that 
the parent and teacher should continue to direct the 
child on this line. 

'Before the mind has acquired its growth and cultiva- 
tion the child is unstable in its ways. The appetites and 



146 RELJGdOiUiS ESSAiYIS. 

desires now become more manifest. These require great 
wisdom to direct them within proper limits. This ex- 
cludes gaming, which is an unnatural desire. It at- 
tacks the child before it reaches maturity and before it 
has learned the evil in it or has ipower to resist it. The 
inquiry before the pastor, teacher and parent is this, 
does any particular appetite or enjoyment build up the 
body or the moral or religious nature? If it does not 
build up it destroys. Whatever develops body and soul 
develops manhood. The soul is more important than 
the body. That which builds up the soul is more im- 
portant than that which builds up the body. The un- 
natural appetites destroy (both soul and body. When 
instinct becomes passive and reason dawns but is yet 
weak, the parent deplores the tendency to evil. Error 
shows an intense activity, and life is full of follies and 
fancies. The imagination rpaints temptation in brilliant 
hues. In this formative stage the antidote is to direct 
the mind into usefulness and a proper life by compul- 
sion if necessary and by the aid of the law if necessary. 



MAEH'IA'GHE. 147 

CHAPTER IX. 
MJAjRRIAlGE. 

God, the best maker of all marriages, 
Combine your hearts in one. — (Shakespeare. 

iWhen the writer was a youth he was handled' a book 
by a youthful friend who insisted that he should read 
it. It was a story of a young man who started on a 
voyage and fell in love with a fair passenger on the ves- 
sel. During an eventful voyage they were shipwrecked 
and by a heroic effort he succeeded in saving her life. 
The two lovers succeeded in landing on a lonely island. 
The climate was salubrious and the natural environ- 
ment was charming. M'atrimonial vows were made and 
life became an uninterrupted stream of happiness and 
bliss. In a few years fortune made a remarkable bound. 
Eobert -discovered an abundance of gold on the island. 
This event created an ambition to return home where he 
could enjoy his fortune to better advantage. He finally 
succeeded in hailing a vessel and took passage for the 
United States. But Robert did not realize the ease and 
luxury of social life. He met with reverses and his 
family, consisting of wife and child, not being accus- 
tomed to the new conditions, lost their health and finally 
each died. Overcame by sorrow and disappointment, 
Eobert sought again his island home and spent his last 
days lonely amidst the scenes of his former happiness. 

It is discovered in this story that the ideal of the 



148 RELIGIOUS ESSAYS. 

incipient love is a clime where no one intrudes. This 
ideal is more perfectly represented in the Bible, where 
it is shown that Adam and Eve were created and placed 
in the .garden of Eden. They were in a paradise of 
happiness. Apparently, if they were separated tempor- 
arily, there was no tempter to appear in the pathway of 
either. It should be noticed, however, that in both of 
the above illustrations a third force intervened, destruc- 
tive to the condition of happiness. The serpent appeared 
on the scene and beguiled Eve. Here, it is seen, that 
the human family is faced with a grim law, that in 
some form, the tempter, comes to every home and often 
to its spoliation. Fidelity is tried. 

The ideal has been noticed and also its negation. In 
reality the ideal is not isolation. The ideal should ap- 
pear in society. In marriage the wife is isolated from 
all other men and the husband from all other women. 
This may not refer to ordinary recognitions or ordinary 
acts of courtesy, but evidently the nearer the ideal peo- 
ple live the less vice will prevail. 

Marriage involves solemn obligations. It involves 
mutual love and adoration, between husband and wife. 
The husband should be just as careful of his conduct 
when absent from his wife as when he is in ner pres- 
ence and the same is true of the wife. But even this 
rule is liable to fail, for it often happens that a man 
acts imprudently in the presence of his wife. There is 
no relation in life in which the application of the gol- 
den rule is more essential to happiness. 

Aside from the 'bride and groom, relatives and 
friend's, there are two other parties essential to every 



MAKIRIAGE. 149 

marriage ceremony. The one is the State and the other 
is the Lord. The (Lord created the institution of mar- 
riage and the State is the agent. The obligation to the 
Lord is to bring up children. The commandment is 
"The younger women marry, bear children, guide the 
house." 1 Tim. 5 :14. The first recorded commandment 
in the 'Bible is to multiply the earth. This command- 
ment was directed to Adam and Eve when Eve became 
Adam's wife. God performed the ceremony. "Be 
fruitful and multiply." Gen. 1 $8. Children are the 
fruit. The same command was given to Noah and his 
sons after the flood. 'Gen. 9. What does one mean who 
says a tree is fruitful ? 

Was this command to multiply directed to Adam and 
Eve only or was it directed to every one who enters the 
marriage relation ? Certainly it is directed to all. If it 
was directed to Adam and Even only then Adam'3 
family would have been the last of the human race. 
No, the command was renewed to Noah's sons after the 
flood and in the New Testament. Before entering the 
marriage relation each should be informed of its divine 
obligations as Adam and Etve were informed. Scrip- 
tural commands which lie at the foundation of our so- 
cial system should be urgently insisted on, remember- 
ing what the scriptures say : "If thou put the brethren 
in remembrance of these things, thou shalt be a good 
minister of Jesus €hist." 1 Tim. 4:6. The minister's 
work, therefore, seems to be perpetual in emphasizing 
duty. 

Touching the union of man and wife, the prophet 
says, "And wherefore one ? That he might seek a godly 



150 R0LIGIOU1S ESSAYS. 

seed." Malachi 2:15. That is, why make them one. 
That there should be legitimate offspring and not an off- 
spring of an irregular life or in other words, they are 
made one to prevent an irregular or promiscuous life. 
And further, it is shown that God "seeks" a seed in 
such a union, which as otherwise shown is the object of 
marriage. A man should cleave to his wife and not to 
other women. The wife should cleave to her husband 
and not to other men. It is, therefore, 6'hown from this 
scripture, as well as others, that propagation is the 
foundation of the institution of marriage. Therefore, 
to be most significant, marriage should take place in 
youth. Abraham was about one hundred and forty 
years ohl when he married Keturah, a young woman by 
whom he had six sons. He must have been over one 
hundred years older than Keturah for she was young 
enough to bring up a large family. Though old, 
Abraham was still faithful to the law of marriage, a* 
he was faithful in other things. Verily the righteous- 
ness of marriage has much departed. 

(Many marriages are perfunctory, and not of abso- 
lute character. If a marriage proves to be not congenial 
there is no remedy — if the parties separate they are still 
married and to indulge other company is unfaithful 
conduct. According to Matt. 19, fornication and adul- 
tery are ground for divorce. It is also seen from this 
scripture (Matt. 19) that the f 'beginning" is referred to 
as authority. The first law of matrimony has never 
been abrogated. It was to some extent modified by? 
Moses and restored by Christ. It is here learned that 
there are those who are eunudhs from birth and eunuchs 



MARRIAGE. 151 

made of men and eunuchs which have made themselves 
eunuchs for the kingdom of heaven's sake. Those who 
prefer not to marry that they may do more work for 
Christ, 1 Cor. 7 :32. "He tJhat is unmarried careth for 
the things that "belong to the Lord, how he may please 
the Lord." 

Children are the Lord's reward in marriage. Psa. 
127 :3. The married who desire children but are not 
blessed, are tolerated for the sake of social order. In 
a general wa} 7 , if any one assumes an obligation he 
should discharge the duties of that obligation. Then 
why should any one assume the solemn obligation of 
marriage being unwilling to discharge the duties im- 
plied by those obligations? These things should be 
taught. People marry in ignorance of Bible teaching 
on marriage. 

If companionship only satisfies the requirement of 
marriage, why was not man created as the angels, 
among whom there is no marriage, Matt. 22:30. It h 
specifically stated in the beginning that man was crea- 
ted male and female. The object of this arrangement 
was expressed in the command which followed: "Be ye 
fruitful and multiply and replenish the earth." But 
the great command has disappeared from the marriage 
ceremony. Surely there has been a great falling away 
from the divine ideals. Marriage must, now, be reg- 
ulated by human statutes. The idea of duty is being 
eliminated and the institution is transformed by many 
into an object of pleasure. According to the scripture? 
the marriage relation is the same now as it was in the 
beginning. 



152 RELIGIOUS ESSAYS. 

It is easy to see that the modern contempt for the 
duties of married life means an immediate national de- 
cay. It is appalling to any one concerned in the future 
welfare of the country. It is appalling to any one con- 
cerned in the future condition of souls. This evil is 
rarely if ever hinted at in the pulpit or anywhere else. 
It is popular for the pastor to speak of the follies of 
people who belong to some other church or who live in 
some other locality, but it is not popular to speak of the 
evil ways of his own flock. If this policy is pursued, 
many will certainly go down to destruction. There are 
subjects requiring attention which are termed delicate. 
The pastor fears he will offend the imodesty of the 
members of his church. 

It is certainly clear that in so far as modesty ob- 
structs freedom of proper instruction in moral and re- 
ligious rectitude it becomes an evil. Modesty is certain- 
ly a charming quality so long as it is a quality that re- 
sists evil. No marriage is divinely valid in which the 
bride does not assume the dominion of maternity or in 
which the groom does not assume the dominion of pa- 
ternity. Upon what argument could these laws of in- 
crease become contingent? The statesman and philan- 
thropist are much disturbed by the ravages of depopula- 
tion and means of resisting it have been suggested, but 
it seems incumbent on the ministers to raise up the in- 
stitution of marriage which has fallen down. 

The wealth, influence and noble character of the 
families connected by the marriage of Isaac and Rebec- 
ca will scarcely escape the attention of any reader. Few 
persons now could move so well caparisoned or with 



MARRIAGE. 153 

such sumptuous methods of transit. Notice the retinue 
of camels^ servants, gold, silver and jewels. Rebecca, 
with her personal damsels. She only has to speak and 
her wants are supplied. Notice the congratulations to 
Rebecca by fond friends. They said, "Be thou the moth- 
er of thousands of millions." This was supposed to be 
the expression of the best wishes possible. Young 
brides do not hear such congratulations in a degenerate 
age. 

Note the method of courtship. Adam's wife was 
brought to him, and Isaac's wife was brought to him. 
; One can see the influence of divine arrangements in the 
people of that age. In the above congratulations it is 
seen that that event was not long subsequent to the 
command to Noah, and his sons, "Be ye fruitful and 
multiply; bring forth abundantly in the earth, and 
multiply therein." Gen. 9 :7. This command is seen 
reflected in the manners of the people. It was an im- 
posing edict moving powerfully the sentiment of both 
men and women. It was felt to be a great honor to do 
the Lord's commands. Upon this command rests the 
destiny of nations. They grow weak or strong as they 
respond to it or do not respond to it. 

The writer had occasion some years ago to visit a dis- 
tant part of the country and was told by one of the 
citizens there that that part of the country would, in a 
half century, be inhabited by negroes and foreigners. 
The locality was prosperous, but few of the people would 
leave any descendents to occupy the land. The coun- 
try was inviting and /people from a distance were buy- 
ing homes, as they were not needed by the residents. 



154 RELIGIOUS ES'SAYiS. 

This example may be taken as representing general con- 
ditions. It was a plain case of depopulation of a pros- 
perous and! wealthy country. Thus a people may perish 
from the earth. It would be well to remember ths 
miracle of the % tree. It was destroyed because un- 
fruitful. 

The ethics of marriage appear under two heads: 1, 
Temporal and 2, iSpiritual. 

It has been seen that the sexes can legitimately bt 
associated only in marriage. As long as young people 
are encouraged to engage in the joys of married life 
without being married, much evil must result. If Mr. 
"A" calls on 'Miss fr B", evidently Mr. "A' expects to 
enjoy Miss "BV engaging qualities which nature has 
bestowed upon (her for a husband. If Mr. "A" then 
calls on Miss "C", it must be for the same purpose and 
his conduct thus becomes promiscuous. The tendency 
is to enjoy married life before one is married. If a 
woman is fit for a wife she must be absolutely incorrup- 
tible and the same is true of a husband. Upon this 
principle depends the integrity and perpetuity of society. 

It is found in the scriptures that a harlot was tolera- 
ted, but that for the woman who took a husband and 
violated her marriage vow no punishment was consider- 
ed too severe, even to he burned to death. The wife, 
therefore, who is unfaithful and betrays the confidence 
of her husband, is far worse than the harlot It is now 
found that the oneness, inseparable and unadulterated 
marriage relation is, by the Bible, built into and forms 
an essential part of a godly people. Thus is shown the 
power of the scriptures to show the way to true order 
and happiness which appears from the beginning. 



MAEKilAK^E. 155 

Amending now from the more temporal to the more 
spiritual aspect of marriage, it is found' that under the 
law of (Moses both the adulteress and the adulterer were 
put to death and still the harlot was tolerated, thus the 
greater crime is adultery. 

It is shown that the harlot is a great evil, but a cor- 
rupt marriage relation is a greater evil. 

It is therefore clear from both the Old and New 
Testament scriptures that while the permanence of 
society depends chiefly on the fidelity of wo- 
men that all suffer condemnation both men and women 
who engage in the crime of adultery or fornication. The 
scriptures place adultery next to murder in the enormity 
of criminal acts and there is where it justly belongs. 
Adultery has ceased to be considered a capital offense, 
yet it is difficult to see on what ground an adulterer can 
claim the right to live when he is a menace to the sanc- 
tity of homes anywhere he is domiciled. 

There is an unwritten law connected with this evil 
and a man whose wife has been defiled has the sympa- 
thy of the community and the adulterer takes his life 
in his hand. It is then a sacred duty to conserve the 
manners of the young. Temptation becomes apparent- 
ly more prevalent and the public patronizes the amalga- 
mation of the sexes. 

The scriptures say that whatever is not of faith is sin, 
and certainly whatever is not of spirit is sin. The Bible 
is of the spirit and the Bible sets out the relation of the 
sexes and that which is not of the Bible is sin. In gen- 
eral, those movements which bring the sexes together, 
especially in a promiscuous way, are evil and of evil 
consequences. 



156 -RELIGIOUS ESSAY'S. 

Chiefly there are three of these movements : 1, Social 
Amusements; 2, Business Relations and 3, Educational 
Work. 

Just recently the writer heard some citizens giving a 
bad reputation to a certain roller-skating rink where 
girls and wives lost their honor. 'Girls and women 
should have their own places of amusement. A mar- 
ried life should be a life-time of love and it is peculiar 
that a man or woman should spoil a life-time of love 
for a sinful night of love, for it is said of an evil wo- 
man, ''Her house is the way to hell, going down to the 
chambers of death." Proverbs 7:18-27. 

Women are subdivided into two classes: 1. Those 
constituted for a monogamous life. 2. Those consti- 
tuted for a promiscuous life. The first class are con- 
tented and faithful with one husband; the second class 
are not contented to associate with one man only. The 
first class are constituted for marriage; the second class 
are not constituted for marriage. It is hoped the sec- 
ond class is comparatively small. Modern society en- 
courages the growth of the second class. There are 
probably popular young women who could name a score 
of young men callers and feel flattered to be able to do 
so. Is this the kind of education to fit them for a 
monogamous life? The dance and other social features 
encourage the growth of the second class. There is a 
small third class who reject the companionship of men. 

When one considers the uselessness and ruinous na- 
ture of promiscuous associations of the young, it is 
strange such conduct is tolerated. It is self-evident that 
there is a mutual desire between male and female to be 



MARRIAGES. 157 

associated together and matrimony is a divine institu- 
tion to meet this requirement and any other way of 
meeting this requirement is not divine hut evil. 

It will be a .great moral advance when every asso- 
ciation of unmarried people, by custom and by law, 
snail signify matrimonial intentions, that is such asso- 
ciations equal a marriage proposition. 

The family is a necessary institution of society. It 
is a product of ia 'divine plan. Any one who encourages 
the growth of the family is in harmony with divine ar- 
rangements. Marriage was instituted that the family 
might exist. Revelation teaches the object of marriage, 
but it is not necessary to appeal to revelation to know 
this duty. Natural religion should develop this ob- 
ject sufficiently clear. The writer is acquainted with 
the joys, sorrows and griefs of bringing up a family and 
people wonder why these things are. The only satis- 
faction the sceptic can give is that these troubles are 
natural penalties of life. It is understood from the 
Bible that they are the result of sin. According to the 
Bible, they who marry shall have trouble in the flesh. 

The writer is not inclined to dictate to any one, but 
feels like he would if he should see a man drowning. He 
would tell 'him to save himself and give him all the 
help one can. It cannot be advisable to evade trouble 
by a neglect of duty. From a spiritual standpoint, such 
a course would lead to destruction. People may avoid 
the troubles of married life, by not taking the obligation 
but if the obligation is assumed then live consistent with 
that obligation! It certainly is true that any sacrifice 
made in bringing up a family is a godly sacrifice. 



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